Lessons from a Church Gypsy

Read: 1 peter 2:1-10 and 1 Corinthians3

Our family is a band of church gypsies.  The theological education of our children, the spiritual development (so much as it can be up to any mortal) of our individual members, and the devotion to and worship of our Lord God is always first and foremost in our thoughts and deeds.[1]  However, we do not have decades-long ties to any particular church in our area.  We have been vagabonds, moving through and among congregations as deftly as, well…gypsies through the countryside. 

I share this with you today because what troubles me, greatly, are the lines of division that have been carved among believers; lines that are meant to separate ourselves from each other.  Particularly as we speed toward an election that has been extremely divisive for our nation, I am troubled at the “us versus them” mentality within the body of Christ.  Denomination against denomination.  Conservative against liberal.  Sister against brother.  We have allowed our ideologies to taint the gospel, to mar the message of one body in Christ, to defame the unity for which Jesus expected us to strive.  When we are a house divided, we are easy to dismiss.  To ignore.  To refute.  When we cannot treat one another charitably, how can we be expected to be light in an increasingly uncharitable world?

I know that there is no perfect church, for each community is comprised of imperfect sinners.  And we each are (hopefully) doing our best to live out the gospel.  Thus, if a community other than yours, or an individual believer, is acting within the bounds of scripture, yet doing something you wouldn’t do or in a way that you wouldn’t do it, might I suggest you look upon them with “Pollyanna” eyes?  Find the good they are striving toward, before lambasting them and tearing down what their character or denomination or expression of faith.  Remember that you and your church are just as imperfect and therefore in as much need of Christ’s grace as they.           

Our family has been a part of numerous communities of believers in our eight plus years in rural Colorado; each like a particular bloom in my heart, that when I look back upon them all I see a garden.  A tapestry from which we have learned and in which we have grown   There have been none we left on poor terms; and we pray that each continues their ministry and grows in vibrancy.  We have simply been called to move on at different times; some are obvious in hind-sight, others less so.  But our fluidity through these communities has left a beautiful mark in me, each one something I would regret deeply to have missed.        

I’ve loved the liturgy of the mainline churches we’ve attended; and yearn for it on the holy days when reverence is what the heart desires.  I’ve delighted in the dancing of non-denominational settings, where being yourself before the Lord is greatly expected; and where the community knows you and accepts you and you don’t have to rehash your journey every 2 months.  I’ve relished delving deep into the Word, going verse-by-verse in other non-denominational (-but-we’re-big-enough-that-we-really-are-our-own-denomination) congregations.  And I’ve cherished breaking bread weekly with another community who sought to truly live out missional lives.  I’ve learned from the vitality of a small group gathered primarily to make a difference in their community.  And oh how I miss that one group of lifers who just got each other, cared for and supported one another through whatever life slung at them. 

To have missed what each community taught me, what they drew out of me, would be a great tragedy to my spirit.  I love that as a member of the body of Christ, I can move within these people and glean from them the beauty therein.  Each place literally lightens my heart when I think of it, of the people who welcomed us and loved us and taught us and worshiped with us.  I can’t wait for the coming, epic reunion in Heaven when we’ll all be together as one family…worshiping our Lord together.  What a party that will be!  Laughter I can’t even imagine now and warmth and love I can’t fathom here.  The smile on my face at the very thought is so wide my cheeks are starting to hurt.  That is joy. 

Thus, I want to encourage you, visit some churches in your area.  Go outside of your brand of worship.  Recognize that just as you are individually created to enjoy a particular flavor of service, so are others; and that we have so much to gain when we respectfully share our way of drawing nearer to our Lord.  Stretch yourself and meet your extended family in Christ.  See how they worship, and do not judge, but enjoy their expression of love for our Heavenly Father.  Listen to their teachings, and so long as they keep with scripture, learn from them.  Shake their hands, let them welcome you, as family you may yet not know.  Return their smiles.  Open your heart.  Be blessed by them, and in turn bless them.  For one day, those of us who believe, will all be set at the King’s table for a feast in honor of His Son, celebrating His Love and Grace for each and every one of us.  Thus, if it is to be so in the age to come, should it not also be now? 

Lord, may Your kingdom come here on earth,

as it is and shall be in Heaven.

Amen.

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[1] On that note, we’re rolling out our family motto and life plan; which I’ll be outlining in the new year. 

How a Servant is to Serve, a lesson from Mary and Martha

Martha and Mary by He Qi Chin

I’ve been Martha.  Not in the way you’d expect, the doing-all-the-things-because-I’m-a-beaver manner.  But in that I feel this unexplainable weight to meet the androcentric expectations of my more patristic brethren.  I’ve held my tongue, when I knew it was not what was being required of me at the moment, in settings where more traditional believers facilitated the gathering.  And I’ve relied on men to speak for me in similar settings, when I knew my job was to speak up for myself, or on behalf of sisters who had been belittled into silence.  I’ve hastily back-pedaled when asked if I desire to or was teaching God’s Word; and I’ve looked demurely at the floor, dying a little bit on the inside, instead of challenging the ideals spouted by denominational leaders. 

I’ve been Martha.  Distracted too much with the worry of how other people will react to my intentions or actions, to sit at my Master’s feet and quietly, though publicly, declare that I will be His student, so that I may be a teacher of His way to others.  Worried about the hard work of having to defend why I think what I’m doing is scriptural, why women should be permitted to behave thus.  Worried at the reaction towards my husband, who leans a little more closely to the traditional way of doing things than me.  Worried that my ministry or my voice or even the person for whom I’m advocating might suffer unnecessarily for my brazen speech.  Worried with the details of service, of how things will come off; because these events will reflect on me as a leader and my ability thereto.  Worried.  To the point of distraction, so that I’ve missed my Master’s presence in these beautiful moments. 

And because of this, I find that I might have more in common with Martha than Mary.

The Sisters at Bethany: Luke 10:38-42

As we mentioned on Thursday, By sitting at Jesus’ feet, Mary is signaling her intention to become a teacher herself; and Jesus declares that she is right to do so.[1]   However, if this is the sole intent of this narrative, Mary’s theological education comes at the expense of Martha.[2]  To counter the seeming unfairness towards Martha, Veronica Koperski proffers the theory that it is not Martha’s busyness that is being chastised, but her anxiety.[3]

The weight of this idea falls mostly on the translation of the Greek verb “diakouew” from verse 40.  According to Klaus Hess, in this particular passage, it means “service at a table;” however, this word occurs 34 times in the New Testament and in every use except this one, it implies “service, office, aid, support, distribution (of alms, etc.), office of a deacon.”[4]  In fact, Koperski contends that because of its usage in other New Testament passages, it is “not exclusively associated with table service, and the text gives no indication that a meal is involved.”[5]  In particular, she references a later passage in Luke 22:25-27 were this word expresses “the epitome of Jesus’ mission” and notes that “Jesus does not actually serve a meal, but charges his disciples to adopt the attitude of ‘one who serves.’”[6] Warren Carter asserts this position, noting that

in six of its eight occurrences in Acts diakonia indicates leadership and proclamation on behalf of God or of the church and the gospel.  In two of the six the administration and provision of material relief for those in need are indicated without separation of these tasks from the tasks of leadership and proclamation.  Partnership with others in the acts of ministry pervades all eight texts, as does the sense of ministering as the representative of God or of the church…thus [it] does not designate domestic or culinary activity.[7]

The question then becomes, why in this instance only does this verb refer to waiting tables?  Is it only because its subject is specifically female and could therefore offer no other service?  If this is the case, certainly Jesus’ words that Mary has choose the better portion indicates that becoming his student trumps domestic obligations.  On the other hand, both Carter and Koperski contend that Mary and Martha were involved, at some level, in local church leadership.  Carter posits that Martha’s anxiety stems from the exultant doing of this ministry, while Koperski attributes the worry to her feeling of being pulled away from her service therein, by the disapproval of others.[8]  While both theories certainly place more weight on Martha’s potential ministerial duties and make her seem less like a petulant child, neither can be adequately proven from the text itself. Yet, neither can a simplistic outburst concerning the unfair distribution of domestic duties.  What remains are Jesus’ words that Mary “has chosen the good portion, which will not be taken away from her” (10:42). 

Thus however you read this particular word for service, as domestic in only this one instance or as service for the kingdom, the good portion for which Mary is lauded is: being aware of her Lord’s presence, of abandoning what is culturally expected to spend her time with him, soaking up his presence and his teaching even if it is socially unacceptable.  Because those are the only things that will sustain a servant of any ilk. 

I must encourage you: sit at Jesus’ feet, soak up His presence, and learn from Him through reading God’s Word.  Be prepared to share what you have learned, to freely give what you have freely been given.  And when societal boundaries seem to rise up against what you’re doing, cross them.  Like a rebel who hails from a kingdom where your King delights in eliminating the walls that keep us from Him.    

Enjoying this study?  Here's a link to other articles in this series: The Women Who Knew Jesus

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[1]Wright, N. T., Bishop of Durham.  “Women’s Service in the Church: The Biblical Basis.”  Conference paper for the Symposium “Men, Women and the Church,” St John’s College, Durham, September 4 , 2004.   www.ntwrightpage.com/Wright_Women_Service_Church.htm
[2]Veronica Koperski.  “Women and Discipleship in Luke 10:38-42 and Acts 6:1-7: The Literary Context of Luke-Acts.”  A Feminist Companion to Luke.  ed. Amy-Jill Levine with Marianne Blickenstaff, 161-196.  New York: Sheffield Academic Press, 2002, page 183.
[3] Ibid, 195.
[4] Colin Brown, ed., New International Dictionary of New Testament Theology, vol 3 (Grand Rapides: Zondervan, 1986), s.v. “Serve, Deacon, Worship,” by K. Hess.   
[5] Koperski, “Women and Discipleship,” 183.
[6] Ibid, 182.
[7] Carter, Warren. “Getting Martha out of the Kitchen: Luke 10.38-24 Again.”  A Feminist Companion to Luke.  ed. Amy-Jill Levine with Marianne Blickenstaff, 215-231.  New York: Sheffield Academic Press, 2002.  Originally published in CBQ 56 (1996): 264-280, page 222.
[8]Carter, “Getting Martha Out,” 230; Koperski, “Women and Discipleship,” 185.

Who She Was...and Who She Wasn't

The Samaritan Woman at Jacob’s Well, Day 2

A Video Blog

Enjoying this study?  Here's a link to articles in this series: The Women Who Knew Jesus

 

Bibliography:

John 4:1-42

Walt Disney World’s “Hall of Presidents”: http://disneyworld.disney.go.com/parks/magic-kingdom/attractions/hall-of-presidents/

John Piper, “God Seeks People to Worship Him in Spirit and Truth (John 4:16-26),” Bethlehem Baptist Church, April 8, 1984.  http://www.soundofgrace.com/piper84/040884m.htm.

Cohick, Lynn H.  Women in the World of the Earliest Christians: Illuminating Ancient Ways of Life.  Grand Rapids: Baker Academic, 2009.

Swidler, Leonard.  “Jesus in His Encounter with Women,” AFER.  13 (1971): 290-300. 

To Teach or To Tell

“Go home to your own people and tell them how much the Lord has done for you, and how he has had mercy on you.” ~Mark 5:19

[Before I broach my subject today, I am inclined to immediately qualify it with the fact that as of this writing, I am not in a position of leadership in any church or ministry.  The following is merely my opinion; though granted it has been formed by research, prayer, and my experience on both sides of the topic.]

It is a question I have wrestled with for over a year now: to teach or to tell.  I can only say that the answer varies from situation to situation.  There are some instances that beg first-hand accounts: miraculous signs and wonders, events or circumstances that succinctly reveal some part of God’s identity in the telling.  Conversely, there are deeper, more subtle nuances of God’s character that require diligent pursuit and a carefully drafted theological lesson to explain and illuminate.  Yet today, the question gnaws at me because I believe that in certain communities we are lacking a powerful, Kingdom-ordained tool: personal testimony.

It is a wonderful thing to be privy to the healing and restoration of other followers, and then to be able to share parts of their stories (with permission, of course) with others among the faithful.  However, to sit in the congregation and hear a story of freedom told in third person is a lesson; a parable from which we glean truth.  It is distant, impersonal and easy to hide from.  Yet to look in the face, to hear the tremble in the voice of the former captive is to connect to this truth on a personal, visceral level.  It is not a lesson but a reality; tangible and living, physical proof that Christ does save, Christ does heal, and Christ does restore!  To be as frank as I can, it was a testimony that finally led me to faith.  Within my heart sprang forth the cry, “If God can love this person, He can love me!”  It was the first-hand telling, not the teaching, that finally made salvation personal and applicable to me.

Is it risky to let someone tell their story?  Sure.  Who knows what they’re going to say once they have a microphone in hand.  Might the content offend some in the congregation?  Probably.  But Jesus frequently offended [imagine, as a ministry leader, being told that you’re just as guilty as someone caught in the act of adultery].  What if the congregation judges the speaker, or labels them?  True freedom in Christ has a way of protecting hearts.  The crux of these questions being: is God trustworthy?  Can the leaders trust that God has truly called a person to share their story of His redemption?  Can the leaders trust that if anything out of their control happens, God will use it for His good?  Can we, today, trust that God uses His people telling their stories to further His kingdom; or do we only place our trust in carefully thought out, well-annotated, pre-approved sermons?

The subscription to highly organized lessons calls into question whether some people are actually called to share their stories.  [Note I say some, not all.]  Indeed, Christ Himself, tasked the man who had been possessed by a legion of demons not to become one of His followers, but to “Go home to your own people and tell them how much the Lord has done for you, and how he has had mercy on you” (Mark 5:19).  Why?  We learn from the surrounding verses that to see a man (who had previously broken through chains and stalked through the tombs cutting himself while night and day crying out) calmly proclaiming his salvation would amaze all who knew him.  Christ didn’t send His apostles to tell the populace of the miracles He preformed.  He sent the person He healed because people needed to marvel at the change; to say, “We knew this person when he/she was wounded; and now, look…!  We can not deny the power and authority of Jesus!”

For millennia, God has been using the stories of the broken, the lost, and the sinner, from their own mouths, to call others into His kingdom.  It could be because God knows we are afraid to admit the depravity in our own souls to Him [though He is aware of it already].  It could be because He delights in our show of love for Him in this way.  It could be because if you are an utterly broken, deceived, and struggling soul, you have a hard time personalizing messages from the seemingly pious folk behind the podium.  And so, you need to hear from someone who has tread the ground in which you are now mired.  You need to see the face of one who has been freed from the prison in which you are languishing.  You need to experience the presence of someone who has been held captive, but is now free through Christ.

Jesus, being fully God and therefore aware of the hearts of humanity, knew that we need to see, to touch, to personally encounter stories of healing and redemption so that we might recognize the need for this power in our lives.  Because in truth, these testimonies give glory to God, with no person or program or production standing in the way.  All the glory, honor, and worship are His!  And the Lord is made famous, not the teacher.