The Itinerants

The Church in a Locality

March 28th, 2010 by Art

Understanding the church in a locality is among the “Defective and Undone,” things that need “Straightening Out,” that are “Out of Order” and that are “Lacking” in the church today. (see Titus 1:5) The misunderstanding of the nature of the local church as an independent, autonomous, seperated grouping based on doctrine, personalities, practices, areas of focus, or “distinctives” affects our unity, our ability to minister to one another, and our example of love to the world.

Most of us think of the church as bounded by a group of people who have joined themselves together. But this joining together also purposely serves to separate ourselves from other saints because of disagreements of one sort or another. We are “us” and right (or righter); they are “them” and wrong (or not as right). It is up to us to choose the best church, the one we most agree with. Most think you become accepted as a member of this defined church formally (by actively agreeing to join this group); others think this is done informally (or passively, simply by frequent attendance). If you ask most active Christians what church they belong to, they can give you the name of their church. They may live quite a distance away; they may drive past a dozen other churches on their way, but this particular group of saints is “their church.” Unfortunately, this is the house that Joe builds.

The house that Jesus builds is different on several levels. Suspend for a moment what you “already know” about how to define/bound a church as we take a fresh look at the scriptures. Read the rest of this entry »

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What do Itinerants do?

March 23rd, 2010 by Art

What do itinerants do? Is it mysterious and magical? Does it require tall green hats and sparkly robes?

I think the surprisingly simple answer is that itinerants do what all saints do: we are all in the disciple making business. When we stand before Him, the job description He gave was, “Go and make disciples.” Every saint will answer to that. This involves being a light to the world by the way we live in the world; it involves building one another up. Every saint has been given the spirit within to bear such fruit that the world sees the contrast clearly; every saint has been given gifts–abilities–to accomplish the work of the “one anothering.” ministry. And, just like the saints, no one has all they need on their own. We are all made interdependent by virtue of our lack–we are not all hands or mouths; we are not all apostles, we do not all have the gift of helps, etc. (see I Cor. 12)

So, first let’s talk about “what do all saints do” to get a baseline for understanding the work of apostles, prophets, evangelists and pastors (elders).

1. Every saint is an equipper of others; we are all to “build up one another” – see verses like:

Rom 15:14 And I myself also am persuaded of you, my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another.

Eph 4:16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love.

Col 2:19 And not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God.

I Cor 14:26, 31 How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying… If any thing be revealed to another that sitteth by, let the first hold his peace.

Heb 10:24,25 And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching.

2. Every saint is to function on the motive and principle of love, a fruit of abiding in Christ through the indwelling Spirit. The saints do what they do because they have a different value system, because of who they are in Him and who He is in them.

Gal 5:6 For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love.

I Cor 8:1;13:2 Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth… And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing.

In fact, faith, hope, and love are an interwoven trinity of characteristics seen in nearly every epistle that undergird and move

the saints. See, for example:

Col 1:4, 5 Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints,For the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the gospel;

3. Every saint is to live incarnational lifestyles that offer light to the world in which we live. This is what was recognized by the world when the saints began to be called “Christians” at Antioch. We see examples of this core, contrasting cultural system in Paul’s thumbnails of shared value statements:

I Tim 1:15 This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

I Tim 3:1 This is a true saying, If a man desire the office of a bishop, he desireth a good work.

I Tim 4:8,9 For bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is,

and of that which is to come. This is a faithful saying, and worthy of all acceptation.

II Tim 2:11-13 It is a faithful saying: For if we be dead with him, we shall also live with him: If we suffer, we shall also reign with him: if we deny him, he also will deny us: If we believe not, yet he abideth faithful: he cannot deny himself.

Titus 3:8 This is a faithful saying. and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men.

Rom 12:1,2 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.

So, what is different about apostles, prophets, evangelists, and pastor-teachers (or, if you like, pastors and teachers)?

1. Equipping others to do becomes more important than doing things yourself. Along with the extended range, comes a different perspective, a larger burden, to see others becoming functional in their service to others, not just doing so yourself (thus, the focus moves from doing, to equipping others to do). This often means that elders and itinerants need to take a back seat as the saints are assembled, and allow others to step up and function.

Having become good at one-anothering among the saints, they now move into a role to help others become good at this work. Besides the continuing responsibility to be a “one-anotherer” like all saints, they have stepped back from the limelight of doing to become a servant to others. They give up the forefront when the saints gather so that others can fulfill their calling to serve one another. In this way of leading as servants to others, it would be hard for a visitor to tell who was a “leader” when the saints assembled. All would be able to speak as they were led to edify one another. No one would dominate the floor. Simply put, I Cor 14:26-31 and Heb 10:24-25 would be again the common practice of the assembled saints.

Look, doing things is fine fun, and very satisfying as you get good at it. It is a sacrifice to step back, give up the satisfaction (and the complements and gratitude of others). You need to find a new kind of satisfaction, the satisfaction of seeing others take on the work and be the ones getting things done, serving others, helping others, caring for others. It is a much more behind-the-scenes sort of work, much more one-to-one coaching and teaching than the fun public stuff. It takes much more time thinking about specific developmental needs of individuals, than of general teaching on broad responsibilities, information, etc.

2. The people described in Eph 4 do so with a different span of service (among a broader reach of saints across localities) and paying a more obvious (but not greater) cost. But the basic job is the same. The same is true for elders: they do what all saints do, but with a different span of service (among a broader reach of saints in a locality). In this, all of the folks in Eph 4:11-13 are models for the saints, doing largely what all saints do; holding the same value system. Of course, the cost paid is evidentially (easy to see) higher for the Eph 4 equippers, but not higher than all saints are called to give (Rom 12:1,2). It is just more obvious when people are exhausting themselves, limiting their earthly potential for pulling together wealth and comfort. But in these things, all Eph 4 folks (elders and itinerants) are simply setting a good example for every saint to follow.

All do the same things, but the range/span/scope is different:

A. saints generally serve a limited number of others, typically those within a congregation (home) level

B. elders are led to serve the whole church in a locality. (Acts 14:23, biblically, a “church” is delineated by a locality (Acts 20:17, Rom 16:1; I Cor 1:2; I Thess 1:1, Rev2,3; etc.); elders will feel a responsibility and extend themselves to the whole church, requiring a greater investment of time.

C. itinerants serve across churches/localities (they feel a responsibility and extend themselves across geographical and cultural expanses)

3. Service becomes more intrusive into your life–you have less and less private space and time.

4. You have to be careful to correctly esteem others better than you, to guard yourself against thinking too highly of yourself. If you ever think that a newborn saint is not able to teach you and see things you do not see, to correct you, to advise you, you are in trouble. Without true and deep humility, you cannot function faithfully or fruitfully as a servant to others.

5. We have to keep in mind not to measure ourselves against other people and not to seek the approval of people. Both of these are the same trap, feeding our pride. Rom 12:1,2 speaks of sacrificial living as reasonable service; Hebrews 12:1-3 reminds us to to compare ourselves to Him, and so to not think we have given too much.

6. The grace level is of the same quality, while differing in quantity (proportion, range of responsibility). See, for example, Rom 12:3,6:

Rom 12:3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.

Rom 12:6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;

7. Sameness is the important point. One of the things that is helpful here, is that itinerants and elders recognize and share a camaraderie with every saint–we all are in the same work together, facing the same struggles and challenges. I think emphasizing the similarities in our work is more important than emphasizing the few differences of scope and cost. These just serve to set a good example for all.

By the way, do you see how sensible it is that Paul, when writing to troubled churches, writes to all the saints, and not to a hierarchy of elders/pastors who are “over them” in the sense of “being in charge of them?” In today’s vernacular, the pastors are “under them.”

Can you imagine a denominational executive writing the letter to Corinth, and never once mentioning or addressing the elders, but instead laying these problems at the feet of the saints? But, do you see the sense of it from Paul’s perspective now? He and the elders are working hard to have the saints take up the work. Rather than feeling slighted that Paul would bypass them (or that he was out of order in speaking directly to the saints), Paul laying this at the feet of the saints to take care of and to deal with would be very welcomed by the elders (pastors, if you prefer). They are all giving themselves to stirring up the saints to the work!

In all of the problems across the epistles sent to the churches, you will be hard pressed to find elders (pastors) addressed at all. The saints are the pointy end of the spear. They are doing most of the work. Eph 4 folks, both elders and itinerants, are working behind the scenes to help the saints take on and effectively accomplish that work. elders and itinerants do not steal the limelight when the saints gather together, they do not relegate the saints to an audience. Frankly, if they showed up at the average church on Sunday, they couldn’t understand our policy of silencing and controlling the saints in the assembly. We, instead, are seeking to aid them in becoming effective, in filling up their labors.

What do itinerants do? Is it mysterious and magical? Does it require tall green hats and sparkly robes?

I think the surprisingly simple answer is that itinerants do what all saints do: we are all in the disciple making business. When we stand before Him, the job description He gave was, “Go and make disciples.” Every saint will answer to that. This involves being a light to the world by the way we live in the world and it involves building one another up. And, just like all saints, no one has all they need on their own. We are all made interdependent by virtue of our being only a part–we are not all hands or mouths; we are not all apostles, we do not all have the gift of helps, etc. (see I Cor 12:1-31)

So, first let’s consider “what do all saints do” to get a baseline for understanding the work of apostles, prophets, evangelists and pastors (elders). Read the rest of this entry »

Posted in Itinerants, Saints | 1 Comment »

“Apostolic” – The Shorthand that Short Changes the Work

March 19th, 2010 by Art

It wasn’t only apostles who were itinerant: evangelists and prophets were (are) as well. Titling all this “Apostolic” invites overlooking the full spectrum of the work done by itinerants in the scriptures, the types of teaming and focus that was (is) in play, and it leaves most people with the traditional misconceptions of evangelists and prophets.

Also important, to limit the itinerant work to the role of apostles usually invites keeping the general misconception of itinerant work as being primarily church planting and leaves church care in the background of the itinerant work (at best). Church care was actually the thing Paul and others invested most heavily in—where those churches were embroiled in troubles. Church planting per se, where churches are planted in areas where none previously existed (not at all in the way so-called “missionary endeavors” and church planting strategies are conceived today) was the smaller part in terms of time and manpower in the records in the NT.

I prefer using the term itinerants in general to help the church see a missing function properly without being burdened and distorted by the faulty traditions we’ve built around each of the three itinerant biblical roles. I think it may be helpful to use a simpler, more inclusive description like “itinerant.” It lacks positional power nuances, and emphasizes their non-permanent role and activities regarding any one church (similar to what we call today using indigeneous principles–they weren’t there to lead the church).

Note that the only named apostles in the NT, besides the twelve, are Paul, James (Gal 1:19; 2:9), Silvanus (Silas) (I Thess 1:1; 2:6; 2:2 cp Acts 16:22,25), Barnabas (Acts 13:2-4; 14:14; I Cor 9:6), and Apollos (I Cor 4:6,9; cp I Cor 3:1-8, 22). My understanding is that both Timothy and Titus were evangelists, not apostles, based on Paul’s exclusion of using the term “apostle” regarding Timothy in Col 1:1, their instructions (II Tim 4:5 taken in its plainest meaning, II Tim 2:2, Titus 1:5, etc.) and the itinerant work of Philip before and after the conversion of the eunuch. Note their itinerary:

Timothy:

• Acts 16:1-4 Paul finds Timothy in Lystra, and Timothy begins teaching believers with Paul there. (52AD?)

• Acts 17:14 Timothy in Berea (53AD?)

• Acts 17:15 (see I Thess 3:1,2) Timothy in Athens, establishing believers (54AD?)

• I Cor 16:10 Timothy in Corinth teaching (59AD?)

• Phil 2:19 Timothy in Philippi serving believers (64AD?)

• I Thess 3:2 Timothy in Thessalonica, establishing believers

• I Tim 1:3 Ephesus (65AD?) teaching elders

• Apparently Paul calls Timothy before his work is done, and so sends Tychicus there II Tim 4:12 Tychicus is another itinerant (Titus 3:12).

Titus:

• II Cor 7:6,7 In Macedonia, comforting Paul

• II Cor 7:13,14 in Corinth, Comforting and carrying a message from Paul

• Gal 2:1 in Jerusalem

• II Tim 4:10 in Dalmatia

• Titus 1:4,5 in Crete setting the church in order where it was faulty and ordaining elders

• Titus’ “job” in Titus 1:5 is temporary—see Titus 3:12

Timothy is supposed to teach the “teachers”- the elders (II Tim 2:2 commit thou to faithful men, who shall be able to teach others also), similar to modern seminary teachers, with notable exception as to delivery with training provided on-the-job (OJT) in the field, person to person. Traveling seminary is part of the work of itinerants in developing new elders (though that terminology brings much unwanted traditional baggage). In Titus 1:5, they also set in order the things that are wanting (as in I Tim 3:15), somewhat similar to modern church consultants and interims, minus the long fees and the brief engagement schedule.

This is partly why elders had to be “addicted” to hospitality – the itinerants would remain with them in their everyday lives while in the locality (see leadership development). As would the church most frequently gather in their homes. They would teach leadership; I prefer thinking of this as leading in servanthood among a people given to servanthood (the church) in large measure as Timothy learned from Paul, “But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience, persecutions, afflictions, which came unto me at Antioch, at Iconium, at Lystra; what persecutions I endured: but out of them all the Lord delivered me.” II Tim 3:10,11

This “fully-knowing” another’s life and lifestyle, values and interactions under all sorts of conditions, and while together in active ministry, is the biblical OJT/Mentoring Model for leadership development. Most of the men appointed as elders were only saved for 6 to 18 months, in the patterns of Acts, as opposed to our modern training regimen in university and seminary. Sadly for these dedicated men, this education takes them and their families away from their assembly where they are known and loved, isolates them, and then sends them to a church where no one knows them, to become the lone/senior pastor. They are not, thereby (being strangers to the community) able to meet the biblical qualifications of an elder/pastor.

Biblically, we see leadership developed within the setting of a local body. One to few discipleship, spending lives together while undertaking actual responsibility and work within a body, appears to be more effective and efficient, and a biblical pattern worth reconsidering. Note that biblically, you cannot fulfill the qualifications of an elder (pastor, bishop, overseer) without being well known by the local faith community and the local secular community.

Our mistaken view of evangelists may come from an episode recorded about Philip. First, this is taking a small incident where Philip was called away for this one visit from Acts 8:5-8, where he was ministering to the scattered believers Acts 8:4, and to which ministry he continued throughout the northern region of Israel subsequent to the eunuch’s conversion in Acts 8:39,40. A closer look at the scriptures shows that Philip was involved in an itinerant ministry to the scattered saints and churches before and after the dramatic conversion of the eunuch. This itinerancy, and not the singular conversion of the eunuch, describes the work of evangelists.

Also important, to limit the itinerant work to the role of apostles usually invites keeping the general misconception of itinerant work as being primarily church planting and leaves church care in the background of the itinerant work (at best). Listen to Paul, “Beside those things that are without, that which cometh upon me daily, the care of all the churches” (see II Cor 11:23-29). Church care was actually the thing Paul and others invested most heavily in—where those churches were embroiled in troubles. Church planting per se, where churches are planted in areas where none previously existed was the smaller part in terms of time and manpower in the records of the NT.

The term “itinerants” in general may help the church reconsider the missing function properly without being burdened and distorted by the faulty traditions we’ve built around each of the three itinerant biblical roles. Read the rest of this entry »

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Hospitality …and itinerants?

March 18th, 2010 by Art

Often we equate hospitality with entertaining, making people feel comfortable, or feeding people generously; and most often this is in relation to relatives, friends and neighbors. But reading scripture, we may find that hospitality has more to do with enabling an itinerant ministry to function and fulfill its work by being in close proximity with the lives of believers in general and leaders in particular, than with mere neighborliness.

1. Hospitality plays a key role in how believers meet together and enter into mutual ministry (“one-anothering”)

I Pet 4:7-10, “But the end of all things is at hand: be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.”

Rom 12:13, (all) “Distributing to the necessity of saints; given to hospitality.”

I Tim 3:2 (elders) “addicted to” hospitality

I Tim 5:10 (widows) “lodged strangers”

Titus 1:8 (elders) “lover of” strangers

Heb 13:2 (all) “don’t forget” to entertain strangers

II John v. 10 If there come any unto you, and bring not this doctrine (of Christ), receive him not into your house, neither bid him Godspeed…” conversely, if they do, receive them!

2. Hospitality plays a key role in the Ministry of Itinerants: Organizational and leadership development.

Titus 1:5 For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

I Cor 11:34 And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come.

Our Lord’s directions:

Luke 10:2, 7, “Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. . . And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.

Mk 6:7-12: “And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits; And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: But be shod with sandals; and not put on two coats. And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city.

And they went out, and preached that men should repent.

Our Lord’s pattern Hospitality enables itinerant ministry

Luke 10:38-40, ” Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus feet, and heard his word. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.”

a chief Pharisee Lk 14:1” And it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.”

Zacchaeus Lk 19:7 “And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner.”

Emmaus Lk 24:49 “And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high.

Hospitality Practices with Itinerants:

Acts 9:32, 38, 43 Peter at Lyda/Joppa, Simon the tanner

Acts 10:22,48 Peter to Caesarea, Cornelius the centurion

Acts 15:40,41; 16:4,5,14,15 Paul touring churches Thyatira, Lydia

Acts 21:8, 16,17 Paul traveling Caesarea to Jerusalem, Philip and Mnason

I Cor 16:14-18, “Let all your things be done with charity. I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,) That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.

I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.”

Phil 2:19-30 Sending men to the Philippians: receive them…

Col 4:7-10 sending men: receive them…

Philemon 1:22 I may come: prepare a lodging…

Heb 13:2 Be not forgetful to entertain strangers: for thereby some have entertained angels unawares.

III Jn 5-9, “Beloved, thou doest faithfully whatsoever thou doest to the brethren, and to strangers; Which have born witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well: Because that for his names sake they went forth, taking nothing of the Gentiles.

We therefore ought to receive such, that we might be fellowhelpers to the truth.

I wrote unto the church: but Diotrephes, who loveth to have the preeminence among them, receiveth us not.”

(receiving tied to message AND messenger, not denomination and theology technicalities)

Church Warning:

II Jn 7-11, “For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist. Look to yourselves, that we lose not those things which we have wrought, but that we receive a full reward. Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds.

1. Hospitality is a means of facilitating ministry among the saints

Americans equate hospitality with entertaining, with making people feel comfortable, or with feeding people generously. Most often this way of being together is reserved for relatives, close friends, and even neighbors. But as Christians read scripture, we discover that hospitality plays a key role in how believers meet together and enter into mutual ministry (“one-anothering”).

I Pet 4:7-10, “But the end of all things is at hand: be ye therefore sober, and watch unto prayer.” (note the sense of urgency and dependence) ”And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.” (”above all things” a critical key to functional hospitality and mutual ministry is love–love will endure the messy relationships of life together and embrace the joys of it) “Use hospitality one to another without grudging.” (hospitality presents a substantial burden on our time, energy, and resources–this isn’t a bar-b-cue once a month, this is a way of life that can wear you down if it is done as a duty and not out of love) “As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God; if any man minister, let him do it as of the ability which God giveth:” (we don’t really need tests to discover our gifts–we only need hospitality that brings us together in the context of love, and gifts will naturally emerge) Read the rest of this entry »

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How do itinerants influence churches?

March 13th, 2010 by Art

“…you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.” -I Peter 2:5 (NIV)

The Local Church and Manifestation of the Truth – We are the Message

It was in being with Jesus that the disciples were transformed over time. It wasn’t so much whether they were fishing or eating or traveling; the thing was to be in His presence, to observe Him. Similarly, if we want to transform the local church and effectively reach the local mission field, we must inject it with the agent that will cause this change. That agent must still be Jesus; however, now as seen in a people who themselves manifest the very character of God. Perhaps we are not looking for technique or strategy so much as for people who are themselves in the process of being transformed to His image.

No New Techniques and Programs!

To every laymen, every saint, I’m wondering if we ourselves aren’t meant to be, rather than merely bring, the tool, the strategy, the technique? In II Corinthians, Paul epitomizes his ministry with the word “manifest.” The KJV gives “made manifest,” “manifestation,” and “manifestly declared” seven times in that book. For example, Paul says he, “renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man’s conscience in the sight of God” (II Cor 4:2) and that, “though I be rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things” (II Cor 11:6). Rummaging around in Greek sources, Vine’s has it, “uncover, lay bare, reveal;” Strong’s has it, “to render apparent;” Green’s interlinear, “revealing. revelation, revealed, become known.” But most interesting was an insight from the TDNT: “what can be perceived by the senses, but in such a way that the perception involves understanding.”

When we think of transformational methods, we think of theories, tools, methods, words- all conceptual metaphors. But God uses a living metaphor, His people. The folks who are called to work together as the church and to serve in local organizations are themselves, by their lives, the tool for doing that work. Each saint is themselves, and more importantly, all of us saints collectively are, the living message of a God of grace, a God of love, a God of mercy. We are a people redeemed, unworthiness being made righteousness yet enfeebled in this flesh. This is the necessary backdrop for reaching our local mission field. What we are as the church speaks too often to make our message not credible, not even worthy of a moments curiosity by the local mission field, among whom we are called to be His image.

So when, we think of tools, and training, and methods (and even programs), perhaps we need to remember “what can be perceived by the senses, but in such a way that the perception involves understanding” is our very lives! McNeil (2000) points out the importance of modeling values to the post modern culture, “People want and need to see models of intentional living informed by biblical values and principles” (p.84). The whole point of chapter one by Winston (1999) speaks to this matter, beginning with, “who we are and how we behave have greater impact on the people …than what we say” (p.1) and ending with “Management writers of today cry out for role models, mentors, and leaders with a human touch” (p.22). The King James Version may be dropping out of vogue, but interestingly it uses the word “conversation” to mean our lifestyle. That may be old English, but it is still true today that how we live our lives speaks volumes to others. How important we become genuinely transformed and embedded into Him.

Are we transparent, safe in grace, secure in His love? Are we humble, knowing our redemption from such great sin was a gift? Do we have such deep faith we are not moved by trial of fire? Do we know His joy so deeply that the world has no bait for us? Have we been engulfed in His love such that it pours from our voices, from our touch, from our eyes? Do we daily take up our cross and let Him live in us instead? We are the tools he sends. What we are in secret, what we are in the dark night, what we are in the bright day of gathering with other disciples- that is our training ground, that is our knowledge and wisdom. Christ Himself must be able to shine out of our lives. In Antioch, they called the believer’s Christians, a word they made up to describe these followers.

The Transformation Process

When Paul tells Timothy, “the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also” (II Timothy 2:2) what does he mean by “among many witnesses?” Was it things like, “Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak” (Acts 20:34, 35)? Was it Timothy observing Paul in their travels together as in:

“…in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches” (II Cor 11:23-28)

“In him the whole building is joined together and rises to become a holy temple in the Lord. And in him you too are being built together to become a dwelling in which God lives by his Spirit.” -Ephesians 2:21, 22 (NIV)

David tells us, “Many are the afflictions of the righteous” and Paul that, “All things work together for the good of [His followers].” Let us not walk past this: it is God doing the work through our present suffering to transform us, so we may be transforming agents. Go back and read those seven passages and see His hand being manifested–”God causes us to triumph in Christ; the Spirit of the living God writes in hearts; commending ourselves in the sight of God; that the life of Jesus might be made manifest in us; we trust your consciences are seeing/hearing the message we are; we have been made manifest”–none of this is from us, but through Him. (See II Corinthians 2:14; 3:3; 4:2, 10, 11; 5:11; 11:6.)

Conners, P. and Becker, B. (1979) Values and the organization: suggestions for research. In Rokeach, M. (1979) Understanding human values: individual and societal. New York: The Free Press

Vine, W. E. (1952). An expository dictionary of New Testament words. Nashville, TN: Royal Publishers, Inc.

Strong, James (1982). The new Strong’s exhaustive concordance of the Bible. Nashville, TN: Thomas Nelson Publishers (Original work published 1890).

Kittel, Gerhard (Ed.) (1963). Theological dictionary of the New Testament (TDNT). Grand Rapids, MI: Eerdman’s Printing Company.

McNeil, Reggie (2000) A work of heart: understanding how God shapes spiritual leaders. New York: Jossey-Bass Inc.

Holy Bible, KJV

Don’t we deeply desire to see the church change, returning to Her Lord and being more obedient to His word? How will we participate with Him in His work of calling his people to reconsider their ways, to repent, and to return to followikng and trusting Him? (Knowing that God must be the power in doing so, but how might He use us in this work?). When we think of transformational methods, we might think of change methodologies, classes and training, transformation theories, formulas for change, and designed-for-impact participative activities. These things might appeal to us, but instead, how does His word instruct us?

In II Corinthians, where Paul reveals Himself so intimately, he epitomizes his ministry with the word “manifest.” He describes his work seven times in this letter with the words “made manifest,” “manifestation,” and “manifestly declared.” The seven verses are:

Now thanks be unto God, which always causeth us to triumph in Christ, and *maketh manifest* the savour of his knowledge by us in every place (II Cor 2:14) Read the rest of this entry »

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Where will “Itinerants” come from? Seminary 52 AD

March 12th, 2010 by Art

If itinerants are designed as normal functions among the churches and in church planting; if they are necessary in fulfilling Eph 4:11-13, then how will these people be raised up? Shall it become a new seminary major? Apostling 501? While this assembly line, university model seems efficient in transferring knowledge, is that what is needed? Can we train apostles, evangelists and prophets any better than we produce pastors with this method? How will their function among troubled churches become a restored norm for helping churches rethink what they are doing, repent where needed, and return to following Christ more faithfully and fruitfully?

First and most importantly, we must pray for laborers to the Lord of the harvest. It must be His work, and we are fully dependent on Him, helpless without Him. Yet, we are invited to participate. We are not without responsibility to act in faith. Read the rest of this entry »

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Our Lord’s heart for the churches

March 11th, 2010 by Art

Our Lord tells us he stands in the midst of golden candlesticks, which are the churches. Can you imagine the image He wants us to see in our mind’s eye? The intimacy. He has given His life for these saints and He has sent them into the world to carry on His great work of redemption, given to them the ministry of reconciling the world unto Himself. They are now the lights to the world. He stands there in the flickering lights of these lamp stands. His first words to them are, “Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.” (Rev 1:17,18)

Here are His counsels:

Remember, repent, and do the first works (Rev 2:5)

Fear none of those things which thou shalt suffer (Rev 2:10) Read the rest of this entry »

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When the Church is broken, how does it get fixed?

March 8th, 2010 by Art

Many Christians recognize the ineffectiveness of the church in both maturing the majority of saints and in impacting our surrounding communities and society with the gospel. Foundational problems have become a growing cancer that weakens the western church. Ultimately, these stem from pride and disobedience to the scriptures (see Rev 3:14-22, as an example).

The cracks in our foundation show themselves in our divisions and competitiveness; in a clergy system that relegates the majority of believers to silence in the pew; and in our acceptance of cultural values such as demanding our “rights,” drive for ambition and material possessions, indulgent self-gratification, enjoying TV imagery that is biblically pornographic, as well as a denial of biblical values like sacrificial lifestyles, acceptance in suffering, esteeming others better and serving them, etc.

These and other cancerous issues have become so deeply embedded in the church, that it seems difficult to imagine how the church will be able to turn back to God. We are failing as a contrast society bringing light and hope to the world. Read the rest of this entry »

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Have You Made the Coffee?

February 15th, 2010 by Art

My first factory job was working at Donner Hanna Coke. I was 18. At night, this filthy plant took on a magical cast with its tall cracking towers speckled with lights and the glowing coals in the furnaces. Water spraying into these coals to produce coke exploded into steam, billowing clouds of gray and orange high into the sky. It was beautiful.

Still, it was hot, dirty work for everyone. Read the rest of this entry »

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Myth busting “really, really, real” Christianity

February 13th, 2010 by Art

We can get ourselves off track with all sorts of fantastic imaginations about what “real” Christianity is like. You may have heard some of these:

No one is opposed to someone whose life truly reflects Christ.
If you live the way God designed Christianity, you will find that many–even most–people around you will become Christians, too.
If you live a true Christian life, your life will fall neatly into place, and your circumstances will be providentially blessed.

I’m sure you can add more. I’ve found myself trying to understand what real Christianity might look like, and then wondering if my outlandish ideas about what it means or what it looks like or what are the results of living a true Christian life were moving in the right direction. Christian practice can be pretty far off track in so many areas, so we don’t have a reliable guide based on our experiences or on “how church is done.” Read the rest of this entry »

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