A group of us have been playing tag off of Ed Stetzer’s Monday morning postings on Missional Theology. This week he asks an important question concerning Missio Dei and the almost cliche-ish Missional mantra – “God is working outside the church and we should join Him here.” He asks, How is God at work outside the church? Is God working savingly or salvifically outside the church? In other words, are believers (or “the church”) the only instrument for proclaiming the Gospel and bringing individuals, through the finished work of Jesus on the cross and the power of the Holy Spirit, into the Kingdom of God or are there other means? Or perhaps more broadly, how, then, is God at work outside the church?
Here again I think the answer to this question has too easily split between those who reject outright the idea that God is working outside the church and those who accept without qualificiation that the justice of God is being accomplished by God outside the church. In this second position the church is the cheerleader, the people helping out wherever justice is going on. It plays no essential role in God’s plan to bring redemption to the world. Ed outlines some of the history of this development within the Missio Dei developments.
I of course see a third position that undercuts the underlying epistemological assumptions of both positions. For as I see it, the church is the epistemological foundation from which we can see together the Kingdom coming into being ahead of time. Here we see it worked out under His Lordship. From this place, we are enabled to see God at work elsewhere and join in and in fact bring a certain completion to that salvation that God is already working in the world. This is the position of the Anabaptist John Howard Yoder.
In Stanley Hauerwas’ words, “I have no doubt that Jesus is present by His Spirit at work in the world outside the church, yet the church, the gathering around the Eucharist, is the one place where we know He is present. And so it is here where we learn to recognize Jesus and His work from whence we can move in the world and see Him clearly there as well.”
Some may worry this leads to a concentric form of the church’s relationship to the world. But Yoder helps us see that the church and world are two levels of the same Lordship of Christ. (Hauerwas is different from Yoder BTW although often related – like in this case). There is no dividing line between the church and the world. The church may precede the world today, yet it is only living today what the world itself is ultimately called to in the future. The church in essence bleeds into the world ever calling it to its true destiny. As a foretaste of the renewal of all creation, the church cannot be discontinuous with creation. It cannot be discontinuous with the world because the church is in the process of becoming that very world renewed in Christ. Neither can it merely blend into the world for then all Mission and renewal is lost. Its presence will be in, among and for the world even as it will be distinct from the world. This is what it means to take on the incarnational nature of Christ. It is this very incarnational nature that requires the church to be a discerning community which at times both refuses conformity with the world while at other times joining in (with what God is already at work doing).
There may be times when we can join in with what God is already doing (like say at the local P.A.D.S. group being organized by the Islamic mosque where we can enter, come along side and even bring the true end of things – salvation/reconciliation in Christ). There may be times when we bring to the world the redemption God is working among us as a sign of the Kingdom (like when Christians brought hospitals to the world in the 19th-20th century). There may be times when we discern a cultural center must be rejected because it has joined hands with the rebellious powers (a pornography theatre, a government when it has given itself over to war, or corporate powers etc.). We may even begin a counter act of God’s righteoussness, like the abolition of salvery movement in the 18th century, or the civil rights movement inaugurated by the black baptist churches of the south. In all of this, for me at least, salvation/reconciliation in Christ is inextricable from what we are actively involved in. It is the motivational force behind this activity for the Christian. It is the true end. It just should naturally lead there (there’s some Catholic theology as well as Barthianism in here).
To me this a distinct and paradym-destroying third option. It is not as simple as the Reformed common grace notion for it takes a starting point where Jesus’ Lordship is spacially submitted to and lived out before the world. The danger of separating God’s grace from his work in Christ ontologically is avoided because all things are in the process of being reconciled to this one end. Personal and social salvation cannot be separated. Yet it recognizes that God is at work in the world in multitudinous ways that we must always discern so as to truly particpate in the remaking of all things. To me the “bounded sets within the centered set idea makes sense within this paradym. To me the mantra “missiology precedes eccelsiology” is a little more difficult to fit within this notion of God working in the world. (I prefer “missiology is ecclesiology”).
These are all thick ideas which need to be fleshed out in a book (mine is forthcoming). It’s all obviously much more complex than this. Stories need to be told to flesh out how this looks … Can someone chime in here and help flesh this out? This is a start but we need more. Thanks Ed for promoting this work.
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This discussion will continue this week on the blogs below as well as Ed’s. I invite you to follow along! and chime in! and thanks Ed Stetzer for provoking this discussion.
Rick Meigs: The Blind Beggar
Bill Kinnon: kinnon.tv
Brother Maynard: Subversive Influence
Tiffany Smith: Missional Mayhem
Jared Wilson: The Gospel-Driven Church
Jonathan Dodson: Creation Project
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If we acknowledge that there is an element of performance involved with Missio Dei, and an element of learning (growth – maturity?), it seems to follow that there is a need for church (for successful performance would seem to rest on training and “rehearsal” – is not Missio Dei active within the church as well as outside the church?).
If I recollect Hauerwas correctly, he suggests that Christians need to be trained to speak the language, as well as being trained to recognize ourselves as sinners. Yoder also I believe speaks to a community learning to be discerners and certain qualities necessary among its members. All of which would seem to call for the presence of persons sufficiently capable of performing these tasks – whether that is a professional/seminary educated person, or whether there is a need for a hierarchical institution are issues that do not need to be addressed for this question I think).
Of course it would be inane to suggest that Missio Dei is only possible through the church, but there seems no way to reconcile a developed understanding of Missio Dei without the presence of the church – not only for the matters above but also as a place of worship and the required practices of confession and repentance. But it seems equally inane to suggest Missio Dei has no need of the church.
In one sense the likelihood of hearing of stories is small as Missio Dei does not lend itself necessarily to the wide scope of slavery/abolition, etc., and is more like a friend I met (remet as we were HS friends eons ago) who is a pastor working missionally with the youth and young adults in East St. Louis who conducts church but is also at times at odds with the church in his on-going work.
This is a very fitting and needed point for discussion. I do find I’ll need to read your own response two or three more times in order to fully understand the various nuances. For me, I simply look at Jesus’ own statement: “Look, the fields are white to harvest, Pray the Lord of the harvest to send out workers.” If the harvest is “out there,” and he is the “Lord of the harvest,” and the Holy Spirit is at work doing the things the Holy Spirit does in and among non-believers, it seems only logical to assume that God, indeed, is at work in the world. And not just the “foreign fields” (where I worked for 23 years) but right here in our midst. As we enter into discussions with folks “out there,” we begin to get glimpses of his presence and evidence of his fingerprints.
Newbiggin writes that the gospel is,
“exclusive in the sense of affirming the unique truth in the revelation of Jesus Christ, but not in the sense of denying the possibility of salvation to those outside the Christian faith; inclusive in the sense of refusing to limit the saving grace of God to Christians, but not in the sense of viewing other religions as salvific; pluralist in the sense of acknowledging the gracious work of God in the lives of all human beings, but not in the sense of denying the unique and decisive nature of what God has done in Jesus Christ.” The Gospel in a Pluralist Society 1989 182-3
A couple years back I was following some threads in the work of Amos Yong. He argued convincingly that we have majored too strongly on Christology, and thus the dominant questions were around salvation – the “how.” He suggested that a more robust Trinitarian frame, working from a Spirit-Christology, would push us toward the ontological question, starting from the Imago. Thus move toward a more open position while affirming otherness. LeRon Shults has just completed a major paper in this area, due for publication soon. Meanwhile..
http://nextreformation.com/?p=2364
Len … thanks … I’m waiting for that next book of Yong’s… I’m an appreciator of him. My latent concern, is why emphasize any of the Three over the other? It seems like the emphasis on pneumatology produces distortions as well … (process thought?) … even though I am sure Yong successfully avoids this …the solution is an ecclesiology grounded in the Trinitarian ongoing history (which is admittedly not possible without the Spirit) with the Incarnation as the landing/grounding point.
Thanks for the work on this!
In thinking about this whole issue I was reminded of Richard Hays’ paper on Ecclesiology And Ethics:
“Paul’s strong thematic emphasis on community is not, however, merely a matter of practical expediency, nor is it to be understood solely in terms of sociological models. Rather, Paul develops his account of the new community in Christ as a fundamental theological theme in his proclamation of the gospel. Indeed, the focus on community is a part ofthe gospel itself. How so? If we ask, ‘What is God doing in the world in the interval between resurrection and parousia?’ the answer must be given, for Paul, primarily in ecclesial terms: God is at work through the Spirit to create communities that prefigure and embody the reconciliation and healing of the world. The fruit of God’s love is the formation of communities that confess, worship, and pray together in a way that glorifies God (see, e.g., Rom 15:7-13). Such communities are palpable signs of God’s reconciliation ofthe world.”
Adam … Would we expect anything else from someone from Duke?
I guess I could have quoted Hauerwas, too.
IIRC Yong this Spirit-Christology was his chosen path to renew a Trinitarian approach.. taking a cue from Irenaeus “the Word and the Spirit as the two hands of the Father” – I found that particularly appealing in terms of a frame for the Imago – thus anthropology – and until we get the anthropology right I suspect our soteriology will remain stilted. Talk about implications for mission
thought-provoking post. your statement “there is no dividing line between the church and the world …. The church in essence bleeds into the world ever calling it to its true destiny” has gone around and around in my head for the past couple of days. it seems to crystalise some of my thoughts about the church and its relationship with the world (i guess I need to read more yoder & hauerwas
. i have often held onto the story of the loving father (luke 15) as a great example of how God relates to both the church and the world. i actually wrote down a few initial thoughts on my blog about it all http://thefasts.blogspot.com/2010/03/how-is-god-at-work-outside-church.html it’s a little to long to stick in this small comment box.
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