Tag: confession

Discipline of Submission

Dancing in the Kingdom- Table of Contents

Dancing In the Kingdom – Part 3 – Dancing in the Kingdom– Chapter 15 – Reforming our Souls

Discipline of Submission

[Bible references: Romans 13; 1 Corinthians 16:16-17; Ephesians 5:21; Hebrews 13:15-17; 1 Peter 5:1-7]

Mutual accountability

Despite what the world may think, there is nothing weak in being strong in the spiritual discipline of submission. However, it is one of the most difficult disciplines to practice. We want to be independent and strong, and we don’t want people to walk all over us. An important part of developing the spiritual discipline of submission is to balance when to be open and humble with knowing when not to let people take advantage of us.

As Christians, we are accountable to God. We know that we should confess our sins to Him and that He sees all that we do. Yet, we are also accountable to others around us. In allowing ourselves to be accountable, we also become more open to direction. Taking criticism well is difficult, which is why submission is a spiritual discipline. It takes effort to take criticism well. It’s far easier to be defensive and dismissive of what we’re being told is wrong. Yet when someone has developed the spiritual discipline of submission, they are able to not only take criticism and direction well, but they actually remain open to it.

Priority of listening

When we practice the spiritual discipline of submission, we learn more about ourselves, we become far more patient, we learn humility, and we understand how to be honest with others and ourselves. By allowing ourselves to be accountable and open to direction we become stronger in our faith, because we no longer have to hide our weaknesses from others. We are able to listen to others with minds that are open, and we break the cycle of always thinking of ourselves first. When we learn to be submissive, we learn to put ourselves in God’s hands far more, which allows us to build our relationship with Him. Saying we’re going to be more submissive is fine but putting it into action is a whole other thing.

Guarding against abuse

Of all the Spiritual Disciplines none has been more abused than the discipline of submission. Somehow the human species has an extraordinary knack for taking the best teaching and turning it to the worst ends. Nothing can put people into bondage like religion, and nothing in religion has done more to manipulate and destroy people than a deficient teaching on submission. However, each the aim of each discipline is to gain freedom, the freedom to be who we were meant to be.

The corresponding freedom to submission is the ability to lay down the terrible burden of always needing to get our own way. Instead, in the face escalating demands and counter-demands and strong wills needing impose their own way, we can offer the grace of silence. Biblical submission focuses primarily on the way we view other people, not in terms of our hierarchical relationships but on the attitude of mutual subordination and mutual respect, valuing people for themselves without demanding the same in return, for it is far better to serve our neighbor than to have our own way.

Observe

Read Romans 13:1; Ephesians 5:21; 1 Peter 5:5-7. What is our motivation for humility?

Lamenting our brokenness

Dancing in the Kingdom- Table of Contents

Dancing In the Kingdom – Part 3 – Dancing in the Kingdom– Chapter 14 – Remembering our creation

Lamenting our Brokenness[1]

[Bible references: Psalm 90; Lamentations 1-2; Matthew 26:36-46; 27:33-53; Luke 22:15; 1 Corinthians 14:12; Hebrews 12:2]

God made a good world, a world full of his glory. Sometimes, we can look at the beauty, the immenseness, the intricacy of what he has made all around us and be filled with awe and wonder. Unfortunately, what is also visible are the many ways in which things are not as they should be. As we consider all that we see and contemplate the kind of end that God intended, we find ourselves looking at a world that seems to be headed in the wrong direction. Instead of increasing shalom, there is violence, hatred, fear, disease, and brokenness. Pain. Shattered dreams. Loss of hope.

There are times when the brokenness around us and within us can overwhelm us. There may be times when God seems absent for long periods of times. This intense absence has brought some people to what they call the Dark Night of the Soul.[2]

The brokenness around us affects everyone, although some experience the brokenness more harshly than others. The Psalms are full of complaining about how the pain of sins’ consequences don’t seem to affect everyone equally. In Lamentations, that pain is captured in personification – the pain of an adulterous woman who is naked, unclean, scorned, and shamed, a victim of rape, a slave, helpless, isolated, unclean. Just as we all bear the guilt of sinful disobedience against God and neighbor. Not only do we bear the guilt of active rebellion against God, but we also bear the shame of being sinned against.

Throughout its history, the church has been concerned with the sin of people but has largely overlooked an important factor in human evil: the pain of the victims of sin. The victims of various types of wrongdoing express the ineffable experience of deep bitterness and helplessness. Such an experience of pain is called han in the Far East. Han can be defined as the critical wound of the heart generated by unjust psychosomatic repression, as well as by social, political, economic, and cultural oppression. It is entrenched in the hearts of the victims of sin and violence, and is expressed through such diverse reactions as sadness, helplessness, hopelessness, resentment, hatred, and the will to revenge.[3]

None of this is comfortable, our tendency is to use whatever devices we can to cover our feelings. We want to run and cling to the hope and joy of Christ, to rush past our uncomfortable guilt and shame. There is a part of us that would be happy to join Christ in His work in the world, as long as we can skip the confession of sin and guilt, but in doing so we would skip the richness of God’s mercy and the gift of shalom.

The depths of joy and hope are not just feelings for us to receive and enjoy. Rather, the depths of joy and hope are only found in acts of the will, in a persistent choosing to abandon our interests and instead to follow God.

Knowing what was before Him, Jesus chose to push His glory to the side and to take on the form of a human with all its physical inconveniences, to endure the ridicule of people who were not fit to tie his sandals, to spend years training 12 disciples all of whom he knew would abandon him in the time of his greatest suffering as he endured the agony of the cross. But in all of this, as he shared the last meal with his disciples before his time of passion, he could say, “I have eagerly desired to eat this Passover with you before my suffering.” The great joy that awaited Jesus and His disciples would be preceded by deep sorrow and great suffering.

“Throughout 1946 and 1947, Mother Teresa experienced a profound union with Christ. But soon after she left the convent and began her work among the destitute and dying on the street, the visions and locutions ceased, and she experienced a spiritual darkness that would remain with her until her death. It is hard to know what is more to be marveled at: that this twentieth-century commander of a worldwide apostolate and army of charity should have been a visionary contemplative at heart; or that she should have persisted in radiating invincible faith and love while suffering inwardly from the loss of spiritual consolation” [4]

As we consider in which ways we are called to “Dance in the Kingdom” with God, we need to keep the proper perspective. God’s work is to reconcile people and all of Creation to Himself. Whatever task He gives us to engage in, it will only ever be a portion of God’s work. Whatever task He has called us to is sufficient for us and He will supply whatever we need to accomplish the tasks He has provided. While some are called to do “bigger” tasks than others, we need to humbly accept whatever tasks God has called us to do. We also need to humbly submit to our need for one another and our need to combine whatever spiritual gifts God has given to us with the gifts He has given others as we build up one another. In the task of building up one another, we need to address another humility.

Our sin and our woundedness are deeper than we imagine. As we confess and acknowledge the sins we have committed and the shame we experience when others have sinned against us, our proper response is lament. We can neither undo what we have done nor what has been done to us. But we can take the next step. The path to restoration and reconciliation leads through a lament that must confront our brokenness and acknowledge the pain. In our lament we can recognize how we are corrupted by sin and that we are accountable for all the suffering caused by our sin.

For us to experience healing of shalom, we need to acknowledge the suffering we have caused, encounter the truth about our sins, and challenge the privileges we may have had over others. Shalom requires lament, a reminder not likely needed for those whose lives are marked by the injustice thrust upon them but is likely needed for those whose lives are marked by privilege.

“Lament in the Bible is a liturgical response to the reality of suffering and engages God in the context of pain and trouble. The hope of lament is that God would respond to the human suffering that is communicated through lament.”[5]

[1] Plantinga, Cornelius. Not the Way It’s Supposed to Be Eerdmans Publishing Co – A. Kindle Edition; Wolters, Albert M. Creation Regained Biblical Basics for a Reformational Worldview  William B. Eerdmans Publishing 1985, 2005. eBook

[2] Rah, Soong-Chan, “Prophetic Lament: A Call for Justice in Troubled Times” Intervarsity Press, 2015; Zaleski, Carol. “Dark Night of Mother Theresa;” St. John of the Cross, Dark Night of the Soul First Things, www.firstthings.com/article/2003/05/the-dark-night-of-mother-teresa

[3] Park, Andrew S. “The Wounded Heart of God: The Asian Concept of Han and the Christian Doctrine of Sin” Abingdon February 1, 1993

[4] Zaleski, Carol. “The Dark Night of Mother Teresa’s Soul” First Things, www.firstthings.com/article/2003/05/the-dark-night-of-mother-teresa

[5] Rah, Soong Chan. “Prophetic Lament: A Call for Justice in Troubled Times” Intervarsity Press, 2015

Reflect

What kinds of brokenness in the world do you notice the most?  For what do you lament?

Observe

Read Psalm 90. Is there any lament that touches your heart?

Mystery of the church

Dancing in the Kingdom- Table of Contents

Dancing In the Kingdom – Part 2 – The Kingdom Revealed – Chapter 13 – Distinctives within the body of Christ

Mystery of the church

[Bible references: Acts 2:42-47; 1 Corinthians 12:17, 27; 2 Corinthians 5:20; 1 Peter 2:9]

What is the church?

As commonly used in current times, the “church” is a building to go to. In biblical terms it referred to an assembly of believers (called out ones).[1] How we understand this idea can influence our behavior. There are a few biblical metaphors that describe the church.

  • The body of Christ – This metaphor brings the ideas: that Christ is the head of the church, and we are His presence in the world, that each of us has a unique role in bringing Christ’s presence in the world. Our unique roles are distinguished by the spiritual gifts imparted to each of us to enable us to build each other in our faith.
  • A holy priesthood – This metaphor brings the idea that we have a relationship with God and can act as intermediaries.
  • A temple – This metaphor describes each individual as a stone in the temple and that it is all of us together who make up the temple, that is, the place where God resides on earth.
  • Ambassadors – This metaphor highlights our role in representing God’s to those not reconciled to God.

In the beginning, the organization of the church was not given in detail but seemed to be a cohesive group that “devoted themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer … had everything in common … broke bread in their homes and ate together with glad and sincere hearts.”

Is the church more than a Jewish sect?

[Bible references: Romans 11:17; Ephesians 3:6]

At first the church was mainly a Jewish sect. Jesus focused his ministry within the borders of Israel and his disciples were mainly Jewish. After Jesus died, that situation did not change much until Jesus took definitive steps with Peter and Paul to reach the non-Jews (Gentiles). Until that happened, the church mainly consisted of Jews who happened to also be believers, and as Jews, kept up many Jewish practices. But when Gentiles started to be included, there was the question of whether they needed to become Jewish to belong. It took a council of the church to determine that Gentiles were not bound by the Jewish practices. But even after that council, the debate persisted.[2]

In the Old Testament, we are told that Israel will be a blessing to the rest of the world, but it was not revealed just how that would happen. In Ephesians 3, the apostle Paul explains that “through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus.” And then in Romans 11, Paul explains that the Gentiles were “grafted” into the family of believing Jews, of whom Abraham is the root, so that the Gentiles may receive all the same blessings.

What is the visible and invisible church?

The invisible church consists of all those, past, present, and future, who have put their trust in Christ. Only God knows who they all are. The visible church is the groups of people gathered together as communities. Both believers and unbelievers may be in the visible church.

Some congregations/ denominations are very strict about how to interpret scripture and/or have a limited view of forgiveness, and so would put limits on who they would consider to be in the church.[3] Other congregations/denominations have an extreme view that all of society should be under Christian rule[4] and then misused Luke 14:23, “Go out into the highways and hedges and compel them to come in,” that they would even resort to torture in order to persuade a people to make a “confession of faith.” Then there are those who think that everyone will ultimately be saved.[5]

Who has authority in the church?

As the church grew and spread throughout the Roman Empire, the natural development was to “institutionalize” the church, trying to make the church more effective with more formal organization. While the apostles were still alive, it was possible to unify the church around the apostles, but of course that was temporary.

Over time, different governance models emerged within the church as there was no model within the church except for the synagogue. In the episcopal model, there is a single leader, or bishop, who oversees a group of congregations and selects the pastors for each congregation. In the presbyterian model, there is a “plurality” of elders, who oversee a congregation or a group of congregations – the congregation may elect their pastor, but the Presbytery has to approve whoever is selected. In the congregational model, the congregation itself is its ultimate overseer and selects its pastor.

Some congregations are independent from one another, and some are affiliated with other congregations. The affiliation may be a denomination where there is strong oversight by the denomination over the individual congregations, but some affiliations are mainly an association for the purpose of sharing resources, but the association has no oversight function.

Some congregations emphasize the importance of maintaining apostolic authority by maintaining the transfer of authority of the apostles and trace the leadership of the church from one generation to the next beginning with the apostles.[6] The Roman Catholic denomination further emphasizes their authority is transferred from the apostle Peter, whom they think was given the most authority from Jesus. Other denominations will maintain that they are apostolic because of their faithfulness to scripture and therefore to the apostolic teachings.

One issue related to authority within the church is related to gender roles. Due to apparent conflicts in some Bible passages, two main views have emerged regarding the role of women in the church On one side, there is no restriction of ministry roles because of gender, but on the other side, women are restricted from any role in which they have spiritual authority over men.

What is the role of elder, bishop, deacon, priest?

The New Testament doesn’t clearly specify how to organize a congregation and that has resulted in congregations organizing themselves in a variety of ways. The New Testament does show examples of elders (aka bishops) serving as spiritual leaders of a congregation and deacons serving the physical needs of the congregation. Priests, in the Old Testament performed duties for God on behalf of the other people. The New Testament talks about Christ being the high priest for all of us but then talks about all Christians as being priests since we all have direct access to God and our role as Christians is to present ourselves as a living sacrifice to God.

The first denominations that emerged did keep the title of a priest, no longer offering the Old Testament sacrifices but rather now sharing the sacrament of the Last Supper. The Orthodox and Catholic traditions consider the bishops who oversee the priests to be the elders of the denomination. The priests are chosen to serve the sacraments, although they also serve in other ways with deacons helping the priests in carrying out the liturgy in the worship service or serving in other ways as well. In this context, the spiritual leadership of bishops or priests is recognized by the use of honorific titles such as Reverend or Father.

Protestant traditions vary. Anglican and Episcopal congregations retain the title of priest, while in other Protestant traditions congregations are led by pastors or elders.[7]

In some congregations, the pastor is considered to be the elder and the lay leaders are considered to be deacons. In other congregations the pastor is considered to be a teaching elder (if that title is used) while the lay leaders are considered to be ruling elders, or just elders. Some congregations are governed primarily by the pastor, some by a group (plurality) of elders, and some by the congregation itself.

What is the function of a creed?

As explained at the beginning of this chapter, there is much of God that is beyond comprehension. So, when God revealed himself through the prophets, the revelations were more in the form of stories and the interactions of God with the world than a spelled-out theology. That type of revelation requires us to do some of amount of interpretation as we try to better understand God, and that process of interpretation has been the function of the church at large. However, some individuals in the church came up with teachings that seemed to be more than minor differences and actually opposed the more accepted teachings of the church. Those ideas were considered to be heretical. Over time, to combat the heresies that arose, the church developed abbreviated teachings of the church called creeds.

As conflicts within the church developed, different sets of creeds started to emerge. The Protestant section of the church caused even more divergence with the creation of more detailed creedal statements called “confessions of faith,” while other congregations claimed to be non-creedal, stating that the Bible as a whole was their creed because creedal statements are limited and could never present a comprehensive theology of the church.

How can broken people within broken congregations can be instruments of God?

[Bible references: Romans 7:7-25; 1 Timothy 5:10; 2 Timothy 2:21; 3:17; Ephesians 2:10; Colossians 1:10; Hebrews 13:21]

In this time between the Kingdom has come and is yet to come in full, even those of us who trust in Christ have wills that are internally divided between the desire to do good and the desire to do evil. Despite our brokenness, God still desires to use us to accomplish His will on earth. He did not remove the mandates given to us back in Genesis. We may be broken instruments, but God knows how to use broken instruments.

Is the church an Organism or an Organization?

[Bible references: Matthew 28:16-20; 1 Timothy 3:1-6; Titus 1:6-9; 1 Peter 5:1-3]

When Jesus gave the command to “go into all the world” he didn’t specify how to do it, particularly how they should organize themselves to do it. They were to be his body, that is, his hands, feet, legs, eyes, ears, etc. on the earth to continue to do what he had begun. He left no instructions that we know of on how to organize themselves to complete the mission.

The apostles did have the model of synagogue that they could refer to.[8] The first people they reached out to were already in synagogues. But the Bible makes no specific mention of them using that model to organize themselves. In the apostles’ letters to churches and individuals that we have preserved in the Bible, there are some details from which various organizational models have been proposed, ranging from congregation choosing their own leaders to leaders over the congregations choosing leaders for each congregation.

What the Bible is clear on, is the qualifications for those who would lead the church. Some of those qualifications are to be blameless, even tempered, hospitable, to love what is good, to be disciplined, and to encourage others with sound doctrine. The biblical focus seems not to be on how leaders organize their congregations but on the qualifications that those leaders should have.

[1] Biblehub. “1577. Ekklesia” Bible Hub biblehub.com/Greek/1577.htm

[2] Marcos, Juan. Gutierrez, Bejarano. “The Judaisms of Jesus’ Followers” (Chapter 10, The Church Fathers and Jesus Oriented Judaisms) Yaron Publishing, 2017. Nazarenes held orthodox beliefs except in their adherence to Jewish law. Not deemed heretical until the fourth century. Ebionites, possibly a splinter group from the Nazarenes held that circumcision is necessary for salvation.

[3] This “rigorist” viewpoint was held by various people such as the “Novationists” (third century) and “Donatists” (fourth century).

[4] This idea is known as Christendom. Mere Orthodoxy mereorthodoxy.com/christendom-1200-words-give-take/

[5] Encyclopedia Britannica, “Universalism” Encyclopedia Britannia www.britannica.com/place/Universalism

[6] Encyclopedia Britannia “Apostolic succession” Encyclopedia Britannia www.britannica.com/topic/apostolic-succession

[7] Whitaker, Alexander. “The Protestant Problem with Priesthood” The North American Anglican 8 June 2020 northamanglican.com/the-protestant-problem-with-priesthood; Patheos “Leadership”

[8] Burtchaell, James Tunstead. “From Synagogue to Church: Public Services and Offices in the Earliest Christian Communities” Cambridge University Press 1992 (pp.349-352)

Reflect

The quality of church governance is more dependent on the quality of the leaders than the type of governance structure. What qualities do you think church leaders should have?

Observe

Read 1 Corinthians 12:17, 27; 2 Corinthians 5:20; 1 Peter 2:9. How does the different metaphors for the church help you to understand the church?

Disciplines of the faith

Dancing in the Kingdom- Table of Contents

Dancing In the Kingdom – Part 2 – The Kingdom Revealed – Chapter 12 – Launching the church

Disciplines of the faith

[Bible references: Joshua 1:8; Psalm 1:1-2; 19:14; 37:7; 40:1; 133:1; Proverbs 1:1-9; Matthew 4:19; 5:8, 14-16; 6:1-18,30-33; 9:1311:29; 12:7,32; 23:12,23; Mark 12:30; Luke 16:13; John 4:22-24; 13:1-17; 17:23; Acts 1:8; 2:42; 10:43; 13:28; 14:23; 26:18; Romans 8:25; 9:15-18; 10:14-18; 12:9-12; 13:1-5; 1 Corinthians 1:9; 13:4; 2 Corinthians 1:12; 9:6-13; 11:2-3; Ephesians 1:10; 4:2-3, 11-14; 5:1-4,21; 6:18; Philippians 1:10; 2:15; 4:4-8; Colossians 4:2-6; 1 Timothy 2:1-2; 4:1-5; 6:6-8; 2 Timothy 2:15; Hebrews 4:1-11; 12:11; 13:4; James 3:17; 4:10; 5:16; 1 Peter 4:10; 1 John 1:3-7,9]

Fruits, whether of the Spirit or of a plant, do not develop without time and nurturing. God’s intentions are clear from His design of Creation, that everything in Creation is designed to operate by built-in processes. The normality and regularity of those processes inspired Christians investigating natural phenomena to develop what we now call the modern scientific method.[1]

In the same way that natural phenomena are subject to natural processes, spiritual phenomena are subject to spiritual processes, and those processes are the normal way God chooses to work through us and grow us into creatures who increasingly resemble Him. It is therefore recognized that the most effective way for Him to work with us is for us to engage in the practice of spiritual disciplines, which are habits that we try to build into our lives which invite God to transform us. When we practice spiritual disciplines, we voluntarily make ourselves available to yield to God and to give Him the opportunity to shape us. The resulting change, our transformation, is His work. The disciplines we practice are merely the means by which we cooperate with him. There are various ways we can categorize these disciplines (inward vs. outward, etc.) although various disciplines are not perfectly one category or another. One way to categorize the disciplines, which is shown below, is to describe disciplines in which we abstain from things (disciplines of abstinence) and those in which we engage with others (disciplines of engagement).

Disciplines of Abstinence:

  • meditation (silence, solitude, journaling)[2]
  • fasting[3]
  • submission (obedience)
  • patience
  • humility
  • Sabbath (rest)
  • purity of heart (chastity)
  • secrecy
  • simplicity

Disciplines of engagement:

  • service
  • confession (self-examination)
  • worship
  • celebration[4]
  • unity
  • forgiveness
  • mercy
  • stewardship (generosity, giving)
  • fellowship
  • evangelism
  • studying the Bible
  • thanksgiving
  • prayer

We should not think of disciplines as processes which deprive us of enjoyment, or which reduce the flourishing that God has intended for us. Rather, the disciplines can make our lives more enjoyable and enhance our flourishing. Because we, like all creatures, are made in a particular way, we will be better off if we stay in the environments for which we are designed. For instance, trains are built to best run when they are on railroad tracks, off the tracks they can hardly operate, but on the tracks, they can operate at their best. In the same way, spiritual disciplines put us in the best environment for us to thrive according to the way we are designed.

[1] Hannam, James. “How Christianity led to the rise of modern science” Christian Research Institute www.equip.org/articles/christianity-led-rise-modern-science

[2] Mathis, David. “Journaling as a path to joy” Desiring God” Desiring God www.desiringgod.org/articles/journal-as-a-pathway-to-joy; Chechowich, Dr. Faye. “Journaling as a Spiritual Discipline” BibleGateway www.biblegateway.com/resources/scripture-engagement/journaling-scripture/spiritual-discipline

[3] Mathis, David “Fasting for Beginners” Desiring God 26 Aug 2015 www.desiringgod.org/articles/fasting-for-beginners

[4] Heath, Elaine. “The Spiritual Discipline of Celebration” Ministry Matters 24 Dec 2019 www.ministrymatters.com/all/entry/9930/the-spiritual-discipline-of-celebration

Reflect

Some disciplines will come easier than others, but they all need to be practiced if we are to flourish in each area. Which area do you need to grow in?

Observe

Read Joshua 1:8; Psalm 1:1-2; 19:14; 37:7; 40:1; 133:1. What are some of the disciplines that mark a life of faith?

Repentance

Dancing in the Kingdom- Table of Contents

Dancing In the Kingdom – Part 1 – Shadows of the Kingdom – Chapter 8– Kings and kingdoms

Repentance

[Bible references: 1 Samuel 13:14; 2 Samuel 11:1-27; 12:1-14; Psalm 51:1-19; Acts 13:22]

There were a couple of instances where David committed sin but, unlike Saul before him, David responded to Yahweh’s rebuke with repentance. The most egregious sin David committed was to have an affair with Bathsheba, the wife of one of his soldiers, getting her pregnant. Then when he failed to cover it up, he arranged for that soldier to be killed on the front lines. When the prophet, Nathan, confronted David about the sin, David repented and confessed his sin. The baby born from that affair died shortly after being born, but later David would have another child with Bathsheba, Solomon, setting up the next part of the story line.

Observe

Read 1 Samuel 13:14; Acts 13:22. Of the three kings of the united kingdom of Israel, only David had a pattern of recognizing his sins and repenting. He was also known as a man “after God’s own heart.”[1]

[1] Edmondson, Ron. “10 Reasons David is Called “A Man After God’s Own Heart” Bible Study Tools www.biblestudytools.com/blogs/ron-edmondson/10-reasons-david-is-called-a-man-after-god-s-own-heart.html; Got Questions “How could David be considered to be a man after God’s own heart?” Got Questions. www.gotquestions.org/man-after-God-heart.html