The Gospel, Piercing The Darkness

Written by Kumar Abraham - Coordinator of Melbourne Conferences for Ethnic Evangelism

Jesus, the disciples and the saints invaded the darkness around them. Jesus spent more time in Galilee than in Judea or Samaria, perhaps because He and most of His disciples came from there. The Samaritan woman and several other Samaritans encountered Jesus. A few years later Philip and others “saw Samaria had accepted the word of God” (Ac. 8:14). Jesus reached Matthew and he in turn reached out to his fellow tax-collectors (Mt.9:10). Barnabas was from Cyprus, and that was his first stop as he and Paul travelled establishing the new faith (Ac. 13:4; see also 11:19-20, 15:39, 21:16 to see how the church grew there). Paul was from Tarsus, Turkey and he spent much time spreading the gospel there. The seven churches of Revelation were all in Turkey. Jesus and his followers followed new believers to their homes and workplaces, to “their world”, instead of isolating and insulating them from their world.

The gospel is subversive in the positive sense of praying, planning, preparing for the downfall of Satan and his kingdom and setting his captives free. By the third century AD it had penetrated North Africa, Asia Minor and Europe, and had seen the downfall of the pagan Roman empire and the rise of a “Christian” one in its stead, in the midst of much opposition.

Instead of only inviting “sinners” to join the “saints” and growing the bases of light (“church”) on Sundays, the church should be helping set-up new bases in uncharted territory (presently Satan's territory) – in neighbourhoods, schools, universities, offices, sporting places, hospitals, prisons etc. These then become places where people can worship, study the Word, share in common and serve their community of atheists, secularists, Buddhists, Hindus and Muslims. It is imperative that we encourage, equip and support the saints towards seeing this happen within their circles of influence.

Therefore, if there are 300,000 in our churches on Sunday, we could say there could be potentially 60,000 bases or beachheads (1 base per family unit of five) to share “the light of the gospel of the glory of Christ“ (2 Co. 4:4). Pray then! Share the light!! Make disciples!!!

At present we have about 1,800 to 2000 churches in Melbourne. Can you imagine having 60,000? Jesus says, “I tell you, open your eyes and look at the fields! They are ripe for harvest” (Jn. 4:35b). Can we see this happening? What can you do? Size does not matter…it is even “where two or three come together in (His) name…." May the gospel blossom and bloom in Melbourne through you and me.

Transform World Houston - Report from the Theological Reflection Group

Report from the Theological Reflection Group

By Darrell Bock
April 24, 2009

Topic: Transformation through Incarnation: Appreciating the Process and Goal. Working Assumptions and Talking Points

Introduction:

Everything we do or say in terms of transformation needs to be rooted in a vibrant relationship with God nurtured in the Word, prayer, community, and relying on God’s Spirit as a reflection of our worship of him.

The following list represents individual reflections on issues related to Transformation through Incarnation. It is not intended to be a complete narrative or doctrinal creedal statement, but a series of talking points and working premises that help to frame how we can speak of transformation biblically. These topics are not laid out in any specific order of priority. In other words, it is an initial working document.

Incarnation

We need to be careful to distinguish between Jesus’ incarnation, which is unique, and our models of incarnation, which are only imperfect and partial reflections of him. We humbly serve a unique God, who is Father, Son and Spirit; has authority; and has issued a call for his people to represent and serve him in the world (John 1:1-14; Matt 28:18-20; Phil 2:5-8)

Incarnation is indicated by the picture of the church as the “body of Christ.” In understanding the church, the “body” is called to make known and embody his presence (1 Cor 12)

Incarnating means pointing to and modeling the values of Scripture which tells and shows God’s creatures how best to live (Eph 4-6)

God’s Mission

Mission is God’s transformative work in the world, where he initiates the re-establishing of every creature’s relationship to him. That lost relationship was a product of the fall. God is calling us to serve in his mission. We do his bidding. We do not presume anything from him or dictate to him (Gen 3, 12, 2 Sam 7:7-17; Jer 31:31-33; Rom 3:1-31; Luke 24:43-49; John 20:21-23; Acts 1:8; Acts 13:1-3)

Have to be careful to honor the sovereignty of God to allow God to move among people, while being aware of what the structures are within which we must work (Example: Daniel, serves faithfully but within a multi-religious structure where he functions within the structure yet honors God in the distinctiveness by which he lives.)

When God wants to move, he has his own best way of doing it (example: Joseph in Egypt). This must be left to him.


It can be hard to discern with precision the direction of God’s sovereignty in the midst of our experience of him. Sorting out what God is doing often takes time. However, through God’s presence and the insight of Scripture we can gain clues for humbly discerning and have opportunities to celebrate what he is doing. (Phil 1:19-24; Joseph--His imprisonment did not seem initially like a prerequisite for how God came to use him)

Kingdom of God

Where is the kingdom of God operational in ways that please God? When people live out in obedience the biblical principles of God in ways that are pleasing to God (Matt 5:1-11; Titus 2:11-14)

There is a sense in which the kingdom of God is already here, among those in whom the Spirit resides and empowers. This work of the Spirit reflects the effective presence of God. So in an important sense, the people of God do not need to bring or build the kingdom, we need to be and reflect the kingdom in our own communities and in how we engage with those in the world who need what the kingdom can provide. (Luke 11:14-23; Luke 17:20; Missionary speeches in Acts that point to the authority of Jesus as the basis of entering into participation in an enabled relationship with God)

The kingdom of God is an entity apart from and in the midst of the world’s kingdoms. In a sense, it is as Jesus said “not of this world” even as it is in the midst of this world trying to bring the impact of God’s presence to it. There will be wheat and tares in the field of the kingdom that is the world until the God comes and brings consummation. So we are in the world, but not of it. One must be careful to place one’s hope in the right entity, the effective rule of God (Matthew 13:24-30, 36-43; John 17:14-26; 18:36)

Jesus and Servant Leadership

Christlikeness reflects incarnation at both an individual and corporate level (Matt 5:14-16; Rom 12:1-2; 2 Cor 3:17-18; Eph 2:20-22; 4:11-14; Heb 4:8-13)

The model of Servant-Leader through Jesus points to service and suffering that might be a part of such an incarnation (1 Peter 1:22-25)

Again it is important to understand that Jesus is the incarnation of God, what we are an imperfect reflection of his character and values (2 Cor 4:7; Phil 2:12-13; 3:12-21)

Again a key in all of this “incarnating” is the servant-leadership model that was Jesus’ way of engagement. The key is not power to be enforced, but power drawn upon to serve. We can know that we have access to more enabling power than what can be placed against us. We draw on that power to challenge and to transform, but we do so serving and showing. God cannot be presumed upon in all of this for the results. He is followed. Results and timing are his, being faithful is ours. (Phil 2:5-11; Rom 8:1-11; 1 Cor 1:26-31)

Reflections on Transformation

Must avoid a triumphalism or a “success” assessment in Western terms. Prophets were great transform agents, but were not “successful” by common standards. Their “success” was in their faithfulness in representing and incarnating God. Jesus was the transform agent and yet he met with rejection and opposition, not unqualified success defined in worldly terms (Lives of the Isaiah, Jeremiah, Jesus)

Transformation has to be seen within the whole economy (or message) of Scripture, not just in feeling or personal testimony or affirmation. Is a given idea consistent with God’s intent? (2 Tim 3:16-17)

Transformation is rooted in the directions and hopes expressed in the Lord’s prayer (name be honored, will be done, kingdom come; Matt 6:9-12; Luke 11:2-4)

Transformation needs to be contextualized. The structures of society are not the same in our various cultures. So incarnating the gospel will have to have the fluidity to deal with the different cultural structures believers encounter. Each culture may require discovering keys that are effective in that culture and may not crossover into another culture (Romans 1:18-32 in contrast with Acts 17:16-34 and Mars Hill)

Another feature of transformation is that it may share values across cultures but might look different in different contexts at a given point in time because transformation is a process. In some pluralistic contexts or structures, how one speaks, acts, or calls for righteousness may differ in reflecting kingdom values and commitments, from certain overtly religious contexts (1 Cor 8—10; e.g. Paul and meat offered to idols; perhaps how polygamy is handled across the testaments; how one speaks to greed, wealth and poverty and what one focuses on in addressing that topic)

Transformation will never be completed until the kingdom fully comes. The hope is that its impact can be seen and traced in given areas (Acts 14:10-15; Rev 20—22)

The goal in transformation is an effective presence (and incarnating) so people are changed by God’s power in any and every sphere of life. The goal is not so much taking territory or claiming turf, but manifesting his presence that leads people into an invitation to be transformed by God [in all spheres of life], which when embraced brings transformation. Such a response brings entry into God’s effective kingdom presence and power until the fullness of the kingdom and the full realization of our hope comes (Matt 5:14-16; 1 Peter 1:3-9; Col 1:3-6)

Transformation involves seeking reconciliation across all lines of human existence. This means that evidence of transformation will challenge all forms of prejudice and discrimination, so that love of God and love of one’s neighbor is the result (Luke 1:16-17; Rom 10:12; Gal 3:28)

The Holy Spirit is the agent of the Trinity that effects transformation (Rom 8; 2 Cor 3:16-18)

Role of the Church

Church is incarnational at three levels: as a sign (to point beyond to what will come or who God is), as a foretaste (to reflect what this kind of community can look like in the community) and as an instrument of God (functioning in the midst of the world for His honor and good) (Jer 29:7; Matt 5:13-16; John 13:34-35; 17:20-23; 2 Cor 4:4-5)

Key to this incarnating is a sense of unity that needs to be fostered and developed across the body of Christ. This unity can start small, but needs to grow and be seen by those who observe what the church is doing (Eph 4:1-6; John 17)

A place where the corporate unity of Christ shows itself is when the church incarnates as a large presence the character of God and his values (Acts 17 in Ephesus)

Incarnation means that in the spiritual battle we find ourselves, our call and most effective tool requires us to be the initiating peacemakers and servants God has called us to be, giving visual evidence of his tough, yet tender and inviting love that leads one into God’s grace. (Matt 5—7)

Abiding in Jesus is a key individual and community trait for making transformation possible (John 15:1-16)

Prayer

Transformation and seeking God requires God’s people seeking his will and direction in prayer, even asking him what would you have us do, God. We are to believe God for great things that he may do, seek what he would have us do, and be willing to adjust and ultimately follow his leading (Ps 37:4; John 15:7; Luke 18:7-8; Acts 1:6-7–some things are the Father’s business in terms of timing; 1 John 3:22)

Repentance and Transformation

Transformation assumes growth and change. This means being ready and prepared for change. Our failures call for us to change. Humbling ourselves before God in a spirit of repentance, including prayer, worship, fasting, the pursuit of purity and holiness, along with other types of community discipline, helps to open us up to the change God may be requiring of his people (2 Chron 7:14; Dan 9:3-6; Luke 5:33-35; James 4:8-10; Heb 12:4-12)

Engagement

Confrontation best occurs where the values of Jesus are incarnated and displayed. In other words, the most effective way to do God’s work is to be God’s people (Jesus was hardest on those who should have been representatives of God. To those “of the world,” he took the initiative to engage and invite them into participation into God’s grace). To show another way is better than to merely talk about another way (1 Peter 3:15-16; Luke 11:37-54; Luke 15:1-32; Gal 2:19-20; 2 Cor 5:7, corporate; Romans 7:7-25)

We should anticipate in this incarnating that on some occasions engagement will be well received, but on others it will be resisted. Sometimes the victory of incarnation will take place in the context of faithfully suffering for representing God, whatever the cost. At times, it may appear we are “losing,” yet be right in the middle of God’s will. Such suffering may well be the result of both our own failings and/or the reaction of those in the world not interested or willing to embrace God’s ways (Eph 6:10-18; 1 Peter; John 15:18—16:4; 2 Cor 4:3-5, 8-12).

Who Are Not In Our Churches

According to the "All Melbourne Matters" research report, the following is a summary of the groups of people who are absent from the churches:

1. People in de facto relationships: (=1% of church attenders, 8% of adult population)


2. People who have never married (=19% of church attenders, 43% of adult population)


3. People without tertiary qualifications (=53% of attenders, 80% of adult population)


4. People in full-time employment (=27% of attenders, 37% of adult population)

Any idea why this is the case?

The Future Of The Church: Engaging Young People Today

Passing on the faith to the next generation has been an on-going challenge for the Church, for Christian families and faith-based schools. Now the churches of Australia are finding it even harder to meet the challenge.

While around 30 per cent of all Australian young people attend a church-run school, connection with churches continues to decline, despite the growth in some mega-churches. Of those who attend as children many cease to do so during their teenage years. Of those who do attend as teenagers, more than half say that, although church communities are generally warm, church services are typically boring and not relevant to them.

More than 80 per cent of young people believe there could be a spiritual dimension to life. But less than 10 per cent of young people have actively explored religions or spiritualities other than the Christian faith, unlike the generation in their 40s and 50s who make up the majority of New Age 'Seekers' and those interested in alternative spiritualities. For most young people life revolves around the enjoyment of life, which they find primarily with their friends and family and in excitement-generating activities. They value music greatly and often turn to music to express themselves, to reflect or to change their moods. In the long term, many see the way to an enjoyable life as being through success in their studies and finding an interesting job.

While many have a sense of purpose and feel good about themselves, nearly one in five young people said they were hurting deep inside and nothing seemed to help. Breakdown in family relationships is the most significant contributing factor. Some young second or first generation immigrants also feel this way, as they find themselves caught between the culture of their parents and the Australian culture. Others find it difficult to make sense of life because they have no clear beliefs about the world and their place in it. More than 80 per cent of young people say that, at least sometimes, they find it hard to know what to believe about life. A great many are simply uncertain what life is about. One third of all young people say they are unsure whether there is a God. While one-third say they believe in reincarnation another 22 per cent think reincarnation may be true. Twenty-five per cent believe in astrology and another 19 per cent say 'maybe' they believe in the influence of stars on their life. While they are often clear about what the schools or churches want them to believe, young people are quite sure that they must make the decisions about what to believe themselves. They are not willing to simply accept the authority of church or school, but are searching for what works for them.

These results of a four year study of young people involving more than 350 in-depth face-to-face interviews, 1200 telephone interviews, and 3500 questionnaires have been published in a new book by the senior research officer of the Christian Research Association, Dr Philip Hughes. In Putting Life Together: Findings of Australian Youth Spirituality Research, Hughes argues that the challenge of engaging with young people has cross-cultural dimensions. He challenges the church to think again about how it can engage young people in a world where networks have replaced organisations as the basis for community, and where religious belief is seen as being a personal decision rather than something inherited, given authority by a community of faith.