Missional Theology

 

I was reading an article today entitled Missional Theology for a Missionary Church written by Darrell Guder. In the article Guder states that a paradigm shift has and is taking place within our missiology. This paradigm shift revolves around missional thinking. Here is one of the crucial elements to the missional renewal.

Crucial to the church’s missional renewal is the rediscovery of Biblical eschatology. Christendom reduced the future hope of the gospel to the question of one’s individual lot in eternity, that is, to the hope of heaven and the fear of hell. The good news of God’s inbreaking rule in Jesus Christ means, as we are now learning, that god intends that his creation should be healed and made whole, beginning now and completed as God consummates his rule. We are witnesses to a living hope, for which the life, death, and resurrection of Jesus are the guarantee and certainty. So we proclaim confidently that God, who has begun a good work in us, will bring it to complete by the day of Jesus Christ.

I agree with Guder regarding the rediscovery of Biblical eschatology. I find it so important especially within my Baptist circle. When much of the eschatology conversations revolves around “escapism” we miss the beauty of the Kingdom of God as an already reality. Dr. Russell Moore has a great article regarding this topic. Guder also states,

Long lost from our evangelistic proclamation is Jesus' own message of the inbreaking reign of God, which defines the fullness of God's saving purposes for all the world. If 'Christian society' equals the kingdom of God, which the western tradition has asserted until very recently (and some of the right wing still asserts), then that theme is irrelevant for the salvation of individual souls. Evangelism, in this form of reductionism, is the church's effort on behalf of unsaved persons, but it is not the church's own encounter with the gospel which calls it to continuing conversion so that it can be the sign, foretaste, and instrument of God's inbreaking rule.

Here are some thoughts:

•  We must not be afraid of eschatological conversations
•  We must adapt a theological understanding of soteriology that incorporates eschatology
•  We as a church need to discover the Biblical preaching of Jesus Christ
•  We must challenge our churches to pursue Kingdom of God ideas
•  We cannot be scared to talk about theology within our churches

The Faithfulness of God

As I read the New Testament I find myself constantly flipping back several hundred pages to the Old Testament. The more and more I read the New the more and more I see the Old. With that in mind I have decided to read through the Minor Prophets beginning with Hosea. It’s been awhile since I’ve read them so what better time than the present. I’d like to share with you a few ideas from Hosea.

The Story of Hosea

Hosea is an interesting book to say the least. It is about a prophet named Hosea who is called by YHWH to marry an unfaithful woman. Sounds like a marriage made in Heaven, right? But this soap opera isn’t simply about a man constantly pursuing an unfaithful bride. This story could be called an “enacted parable”. A parable is a story that demonstrates a specific truth. A parable that is enacted is a story that is lived out in real life. We could say that the life of Hosea and his unfaithful wife Gomer is an object lesson about YHWH and Israel.

The Woman Represents Israel’s Unfaithfulness

I’d like to draw your attention to the first two chapters. Hosea is commissioned to marry an unfaithful wife and have children of unfaithfulness, because “the land” commits unfaithfulness by forsaking YHWH (v. 2-3). Wow, what are great way to enjoy life.

“Hey, Hosea, I’m really going to bless your life. You know what, I have a wonderful plan for you; a life meaningful and full of purpose! I’ve ordained you to marry a woman that is going to run around on you and sleep with other men. Sounds great, eh? – The LORD

Well Hosea, being faithful to YHWH married Gomer, the unfaithful woman. But notice why he married her. Verse 2 states, because “the land” is unfaithful. “The land” is a reference to Israel, the people of God. We see a connection between Gomer and Israel and Hosea and YHWH. We have to keep in mind that YHWH made a covenant with Israel. Israel would be His people. He would love them and remain faithful to them and in return Israel would represent YHWH’s glory to the nations. However, Israel was unfaithful.

In Verses 4-8 we notice that Hosea and Gomer had children. These children have some pretty strange names that you probably wouldn’t find in a “baby name book”. But notice that these names provide meaning to the overall narrative. The first child was named Jezreel meaning “God sows/scatters”. Without getting into too much background, this simply indicates some sort of judgment that will come upon Israel. The next child was named Lo-ruhama, meaning “No Mercy”. The third child was named No-ammi, meaning “Not my people”. You may ask “why are these names so crazy?” 

Well, chapter 2 provides some clarity. Verse 1 states “Say to your brothers, you are my people and to your sisters, you have received mercy”. It is interesting because the children are named “no mercy” and “not my people”. Do you see the irony? The children of Israel have convinced themselves even in the midst of their idolatry that they have received mercy and they are YHWH’s people but Hosea (serving as a parable) says no, you’re not! As the mother of these children are unfaithful, so are the children of Israel are unfaithful.

“Upon her children also I will have no mercy because they are children of unfaithfulness…for she said, I will go after my lovers…She shall pursue her lovers but not overtake them and she shall seek them but shall not find them…I will punish her for the feast days of Baals when she burned offerings to them and adorned herself with her ring and jewelry and went after her lovers and forgot me, declares the LORD”  - Hosea 2:4-5;7;13

YHWH’s Covenant Faithfulness

Pretty depressing isn’t it? This woman (who represents Israel) is completely unfaithful to her husband (who represents YHWH). But hold on! Look at verse 14-15.

“Therefore, behold, I will allure her, and bring her into the wilderness and speak tenderly to her. And there I will give her her vineyards and make the Valley of Achor (meaning trouble) a door of hope. And there she shall answer as in the days of her youth, as at the time when she came out of the land of Egypt” – Hosea 2:14-15

You notice the language. It is the language of seduction. Also realize that YHWH is the one speaking. He states that He will allure Israel, the unfaithful bride, back to Himself despite of her unfaithfulness. Verse 16 states “And in that day, declares the LORD, you will call me ‘my husband’ and no longer will you call me ‘my Baal’.

“And I will betroth you to me forever. I will betroth you to me in righteousness and in justice, in steadfast love, and in mercy. I will betroth you to me in faithfulness. And you shall know the LORD.” – Hosea 2:19-20

If you think it can’t get any more romantic look at this! The idea being implored here is the Hebrew concept of hesed. Hesed is a word meaning covenant love, loyalty, and unconditional faithfulness. This hesed is used with regard to YHWH’s love for Israel, His covenant people. Please get the image. You have an unfaithful bride (Israel) running around on her husband (YHWH). But the husband has made a covenant with her and in His loyalty and faithfulness He will pursue her regardless of her own unfaithfulness.

“And I will have mercy on ‘No Mercy’, and I will say to ‘Not My People’, You are my people and he shall say ‘You are my God’. – Hosea 2:23

The children of the unfaithful wife will finally receive mercy and will be called God’s people. Not because of their faithfulness but because of His faithfulness!

The New Testament Use of Hosea

Paul in Romans 9:25 quotes Hosea 2:23. In the context Paul is discussing the idea of Israel and God’s mercy. Yet Paul makes an amazing connection. The unfaithful ones in the context are Gentiles. The same God that called Israel ‘my people’ in Hosea is now calling Gentiles ‘my people’. Which must mean that Gentiles become part of the covenant people of God. Not because of something they have done for they were unbelieving in the first place. But solely because of what God has done in and through Jesus Messiah whereby He has demonstrated His covenant faithfulness through the cross and resurrection which is not only for Israel but for world as well. You know what, that includes us.

Implications For Us Today

I’m convinced that the main point is ‘God’s faithfulness over shadows our unfaithfulness’. I know for myself, even in my Christian walk, that I have been unfaithful to Him. I’ve either chosen to seek after idols or other objects instead of God. But the hope I have isn’t in my self-righteousness or faithfulness. My hope is in God’s faithfulness to me.

God is the God who pursues unfaithful people. Left to our own, we would remain unfaithful and never pursue God. But God’s relentless love and consistent pursuing of an unfaithful people is at the heart of the Good News.  

As you walk throughout this day and the rest of the week remember that God is faithful even when you are not faithful.

As we read the New Testament we must not forget the Old. Case and point, Hosea in Romans. However, at the same time, Hosea is using ideas and concepts found in Genesis and Exodus. When you read the Bible you are reading ideas that are not isolated but ideas that are completely imbedded within the whole drama of Scripture. The point is you don’t have to be a Biblical scholar to read the Bible rightly. You just have to know the storyline of the Bible.

Is it Worth it?

"The kingdom of heaven is like treasure hidden in a field, which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field.

Again, the kingdom of heaven is like a merchant in search of fine pearls, who, on finding a one pearl of great value, went and sold all that he had and bought it. (Matthew 13:44-46)

The Personal Story

When I was in Oxford a friend and I went to a bookstore...shocking right? Bookstores in Oxford are like cows in East Texas (they are everywhere and they all look the same). We hit up several during the week but we were told that this one particular store had a huge theological section. The bookstore was tucked in an alleyway and you had to walk through a creepy little door which was behind a sign promoting fish and chips. As we walked into the bookstore we maneuvered in between shelves and hugged tight corners until we made our way to the theological section.

It was at this moment I heard the angels begin to sing the Hallelujah Chorus. Rows and rows, shelf after shelf of books!

We knew we were going to find something good. However, theological book buying is much different than any other book buying. 90% of the stuff that is out there is bad. 7% of the stuff is good and only 3% of the stuff is worth spending money on. As we looked we saw a few good things. But as an hour went by we began to see fewer and fewer things. No doubt we saw the bad stuff. But nothing good. I personally was looking for the “treasure”. I did find two books totaled up to 12 pounds (20 dollars). So, I was beginning to think of calling it quits…for that day, until I spotted a book in the corner. The white jacket cover had turned a light gray. I picked it up, saw the title, and “dropped” the other two books (fugitively speaking). It was Oscar Cullman’s Christ and Time. I had been looking for this “treasure” for over 2 years! It was published in 1964 and is the basic building block for my theological presupposition (that may not mean much to you but it was a huge deal for me). Not to mention on Amazon it was running about $80…used. I put down the rest of the books and bought that one for 14 pounds (roughly 22 dollars). I was overjoyed to find this gem!

The Treasure

You are probably wondering why on earth I am talking about books. Well the point is simple: as much as that book meant to me in that moment it is nothing compared to the worth of the Kingdom of Heaven. The worth and value of the Kingdom surpasses any monetary value that this world has to offer.

These two parables of Jesus show case the worth and value of the Kingdom. I’m not speaking just financial value but also in time, energy, and thought. Basically this could apply to anything we find worth or value in. Do not misunderstand me. Money, possessions, and leisure are important and I would argue necessary for our living. But compared to the salvific reign of God these temporary things became much like the 90% of the theological books on the market.

You are probably thinking that I’m saying something to the effect of “Just seek Jesus and sell everything you have because it isn’t worth anything anyway.” Much like a narcissistic monk in sixteenth century England.

However, listen to what Dietrich Bonheoffer had to say:

“So far then we are quite right; it is possible to have wealth and the possession of this world’s goods and to believe in Christ- so that a man may have these goods as one who has them not. But this is an ultimate possibility of the Christian life, only with our capacity in so far as we await with earnest expectation the immediate return of Christ.”

His point is yes, a Christian can have the wealth and possessions of this world only if the Christian recognizes these things in light of the coming Kingdom of God.

Why Bring This Up? 

Within Christianity we have to different types of theologies regarding money, possessions, and leisure. Let me example them:

·         Prosperity Theology: The basic understanding to this theology is that God wants you to be happy and the way in which this is fulfilled is by giving you the things you desire most. Specifically within our context that includes money, wealth, position, and self-worth. God blesses you through monetary things. These groups tend to have a messed up view regarding God’s grace and blessing.

·         Poverty Theology: This type of theology is held among many separatist groups such as the Amish, monks, and many holiness groups. They view money, possessions, and leisure as things that aren’t holy and godly. Therefore a rejection of the “world” is the only godly obligation for a Christian. Suffering and poverty is the primary mark of a Christian. These groups tend to be most legalist.

However, Jesus had a different view regarding money, possessions, and the things of this world.

He said, “Seek first the Kingdom of God and his righteousness and all these things will be added to you.” (Matthew 6:33)

In the context of the Sermon on the Mount, Jesus makes the point that God will give you clothes, food, and things you need for living in this world, which is only by seeking the Kingdom of God first. This goes back to the point of the parables in Matthew 13. Seeking the worth and value of the Kingdom of God over against the monetary things of this world is much more important than seeking the monetary things first.

Now, I’m not proposing a “check list” of priorities. This type of thinking really distorts God’s Kingdom.  Instead I’m proposing that once we seek the Kingdom of God first for our lives then and only then can we begin to see all the areas of our life through that filter. So instead of asking the question “Am I putting God first so that He will bless me?” We should be saying “Since I am seeking God’s Kingdom how will this affect my view of money, possessions, and the things of this world?”

Only by seeing the Kingdom of God as worthy and valuable can we truly see the “all these things” in the proper perspective. Compared to the Kingdom of God they are worth nothing. But those things being used in the Kingdom of God find value and become important.

Back to Bonhoeffer’s point; A Christian can have these things only with a proper perspective of the Kingdom of God.

So is now a third option for theologies regarding money, possessions, and the things of this world.

·         Kingdom Theology: This type of theology is held by Jesus. He stated that by seeking the Kingdom first above all things allows the Christian to view their money and possessions in the proper perspective. The Kingdom is more valuable than those things and compared to the Kingdom they are worth nothing. But those things, if viewed through the filter of the Kingdom, find worth and value by being used for Kingdom expansion.

So as we reflect on these things here are a few questions to ask yourself:

·         Are you viewing the Kingdom of God as worthy or valuable?

·         Are you seeking God’s Kingdom first above all things?

·         How are you viewing your possessions?

·         Is there anything in your life that you value more than the Kingdom?

·         Are you seeing your possessions through the Kingdom filter?

The Unique Son of God

If you ask the majority of people to quote one verse in the Bible most will reply with John 3:16,

“For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.”

I remember learning this verse at a young age. However, I’ve wondered what it meant for Jesus to be “his [God’s] only Son” (τὸν Υἱὸν τὸν μονογενῆ). Many translations render the phrase “Only Begotten Son”. There is a very important question to be asked then, “What does this phrase mean?”

Does God Have Other Sons?

Before we start answering the question it is important to see other Biblical passages concerning God’s Son(s).

1.) Exodus 4:22-23 Then you shall say to Pharaoh, ‘Thus says the Lord, Israel is my firstborn son, and I say to you, “Let my son go that he may serve me.” If you refuse to let him go, behold, I will kill your firstborn son."

-          The Lord called Israel His Son.

2.) Job 1:6 Now there was a day when the sons of God came to present themselves before the Lord, and Satan also came among them.

3.) Job 38:6-7 On what were its bases sunk,
               or who laid its cornerstone,
                   when the morning stars sang together
               and all the sons of God shouted for joy?

-          It is hard to tell who the “sons of God” are within the context. They could be serving as some divine counsel or a host of angels. However, what is important to see is that whoever it is, they are called sons of God.

4.) Genesis 6:4 The Nephilim were on the earth in those days, and also afterward, when the sons of God came in to the daughters of man and they bore children to them. These were the mighty men who were of old, the men of renown.

-          Again this is a confusing passage. Notice though that the “sons of God” had sex with the daughters of man. This could parallel the Job passage. But for now that that isn’t important. Whoever they are it is evident they are called “sons of God”.

5.) 2 Samuel 7:12-14 When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever.  I will be to him a father, and he shall be to me a son.

-          David is given a promise that one of his sons would be king over Israel. God tells him that He will be his father and the king will be a son to Him. Therefore the King of Israel would be “God’s son”.

6.) Psalm 2:7 I will tell of the decree
                      The Lord said to me, “You are my Son;
                 today I have begotten you.

-          In the context of Psalm 2 God will present his Anointed one and he will call him His Son.

7.) Luke 3:38 …the son of Enos, the son of Seth, the son of Adam, the son of God.

-          In the genealogy Luke traces the linage of Jesus back to Adam, who is the “son of God.”

So, to recap:

-          Adam is God’s son

-          Israel is God’s son

-          The “angels or divine counsel” are God’s sons

-          The King of Israel is God’s son

-          The Anointed One is God’s son

How does Jesus differ from the rest of God’s Sons?

Jesus, The Unique Son

John 1:14,18 And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth. No one has ever seen God; the only God, who is at the Father's side, he has made him known.

John 3:16, 18 For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.

1 John  4:9 In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him.

In Johannine literature, the word used to distinguish Jesus is “only” (John 3:16 = μονογενῆ or a form of the word). This word is also used 4 other times in the NT (Luke 7:12, 8:42, 9:38; Hebrews 11:17). Each time it is translated “only”. In John’s writings the word is used exclusively of Jesus as the Only Son of God. What is the particular nuance of this word? BDAG states that this word coveys the idea of “being the only one of its kind or class (unique in kind). Uniquely divine as God’s son and transcending all others alleged to be gods.” Jesus is the unique or special Son. Thus this sets him apart from the others sons of God or so called gods. Jesus then is the unique chosen one through whom eternal life is found. Salvation is found exclusively in the unique Son, who is Jesus Christ.

To intensify this idea John clearly links the Only God and the Only Son, Jesus Christ. In John 1:14-18 the word “only” connects the “only son” and the “only God”. Thus, this unique and only Son is actually the unique and only God, whom no one has seen. However, the Only Son has now revealed this Only God by taking upon flesh and dwelling among men. So the uniqueness of Jesus Christ is the revealing of the Only God. God now has a face, Jesus Christ, the Son of God.

What does it mean for Jesus to be the Only Son of God?

Namely, the uniqueness of Jesus Christ, the Son of God, speaks to His role as the revealer of God and bearer of God’s salvation. Salvation then is exclusively found in Jesus. Jesus reveals in a unique and special way a new understanding of God. To see Jesus is to see God. For Jesus is the only and unique God.

So, John 3:16 conveys this idea,

For God loved the world in this way, that he gave his unique and special Son, that whoever believes in this unique Son should not died but have eternal life.

Eternal life is found solely in God’s unique Son, Jesus Christ the revealer of God and the bearer of God’s salvation. This truly sets Him apart.