An Order for Missional Living

(Inspired by The Earlier Rule of St. Francis)

  • Prologue
    Blessed be the Holy Trinity, God of relational connectedness: Creator, Redeemer, Sustainer. Amen. This is a way to live on mission for God. It is designed for those who have discerned both an inward and outward call to serve God in rostered ministry. It may be useful to others as well.

 

  • Chapter 1 – Start with Why
    God’s mission is our mission. We are created anew in our baptism and are born into a new mission. Being joined to God in baptism, we are called to help others be joined to God (2 Cor 5:17-21). In reality, all people are already joined to God, even though they may not realize it. Even in small, unnoticeable ways, all people bear the image of their Creator (Gen 1:26). Our mission becomes to help people wake up to their preexistent connection to a God that loves them (Rom 8:38-39). Every thought and action should start with a purpose or mission. Every thought and action should find its origin in God’s mission. God’s mission and purpose is best observed in the life, death, resurrection, and ascension of Jesus Christ.

 

  • Chapter 2 – Word and Sacrament
    The words that we share with all people are rooted in the Word, Jesus Christ (John 1:1-2). The message that we preach to people is Jesus, the Living Word. The actions that accompany this message are baptism and Eucharist, the means of grace. These are the tangible signs of God’s proximity to all people. In baptism and Eucharist, we enter into the pattern of Jesus’ life (Mark 1:9-11, 14:22-25). Word and Sacrament are the center of our assembling together. They are the elements necessary to make us church.

 

  • Chapter 3 – Neighbor Ethic
    Because we are Christian, following Christ in word and deed, living out our baptismal vocations as citizens under God’s reign (Eph 2:19-20), we are bound by a neighbor ethic. That neighbor ethic says that we should always seek that which is best for our neighbor, just like Jesus taught and did (John 13:34-35). We show our love for God by loving our neighbors (Matt 22:37-40). “Do to others as you would have them do to you” (Luke 6:31). This ethic is the central concern of all missional living. Other ideologies like consumerism, colonialism, nationalism, sexism, and racism run counter to this ethic. To have a neighbor ethic is to genuinely wants the best for your neighbor. Either Jesus is King, and what’s best for our neighbor matters. Or the Emperor is King, and what’s best for yourself is all that matters. All people are our neighbor, especially those whom we might find most offensive (Luke 10:25-37). You can’t force anyone into having a relationship with God.

 

  • Chapter 4 – Your Wellbeing
    You will not get rich off of living a missional life. Nor should you endeavor to try to get rich by serving God’s mission. However, you should look out for your own wellbeing. Try to live a simple life, not acquiring an endless amount of possessions. Stay away from debt and predatory lenders. Advocate for a comfortable salary, benefits, and retirement. Be generous with your income, sharing with those who have need. Invest some of your income for the future. Try to maintain healthy boundaries in your ministry. Do not sacrifice the wellbeing of you or your family for the purpose of ministry. Your life does not belong to the church, or other people. It belongs to God and God wants you to be well.

 

  • Chapter 5 – Conclusion and Blessing
    “Therefore be imitators of God, as beloved children, and live in love, as Christ loved us and gave himself up for us, a fragrant offering and sacrifice to God” (Eph 5:1-2). Living a missional life is above all about living in love. Love is the highest ideal and who God is (1 John 4:8). Glory to the Triune God, who was, is, and is to come. Amen.

Good Friday Sermon (2019)

Here is the video of the sermon from Good Friday at Faith Lutheran in Bellaire, TX. I pulled ideas from several sources including Rob Bell (myth of redemptive violence) and Richard Rohr (Jesus came to change our minds about God). Sorry for the technical difficulties, we were trying out a new camera.

Misogyny: We like to think we’re past that

We’d like to think that everyone has arrived. Everyone has matured to the point of seeing that equality is God’s design. Women can serve the church equally as well as men (perhaps better?). Most consider the ELCA a progressive denomination. But that doesn’t mean that everyone that sits in our pews are in the same place. This video out of North Carolina is a reminder of that:

And it is great to make a cute video, but even better to follow through and walk the talk. Like this:

Fleshing out what kind of church the world needs

One of my seminary professors recently asked this question. What a fertile question. It gives us a chance to consider the needs of the world. What is the status of our world these days? Where are there hatred, violence, and chaos? Where are there famine, disease, and scarcity? Where are there hopelessness, illiteracy, and neglect?

Our world is filled with these things. Some of them are right under our local noses. Surprisingly you don’t have to drive far to encounter some of these needs. So what kind of church is needed to face the needs of our world?

I think you could say lots of things. You could go lots of different directions and still answer this question in a satisfactory way.

The world needs a church that is loving, so loving that it sees every living thing as part of God’s holistic creation and takes every chance to embody God’s love for the cosmos.

The world needs a church that is adaptive, ready to abandon the old, tired ways of organizational thinking for new ways that bring life and vitality.

The world needs a church that is Christ-centered, focused on the words and ministry of Jesus and how they can bring transformation to our world today.

The world needs a church that is compassionate, never using our status or position in the world to bring harm, but only to bring healing to those who are over-looked.

The world needs a church that is self-sacrificing, willing to give away property, buildings, and money so that others can be better off than they were before.

The list goes on and on. I hope you have your own way of answering the question, because it is an important one. Because really, the question is not about the church, the question is about you and I. What kind of person does this world need? How do I live my life more faithfully for the sake of the world?

My heart always goes back to the sacraments and the assembly. So my answer would be: “The world needs a church that continually gathers around God’s story and table, and then embodies that story and food for the life of the world.” I think telling a better story and sharing food is what the world needs from us the most.

The Real Worship War Is Not About Style

I experienced some backlash this week after sharing a Patheos article on Facebook. The article, “How Offering Different Worship Styles Contributes to Church Decline” by Jonathan Aigner has made the rounds recently.

One commenter referred to the article as “toxic waste,” said I was wasting my time, and claimed I was starting a “worship war.” I found it hard to understand why there was such fiery backlash. Most of the objections were because they felt the author was invalidating any style of worship other than his personal preference. They seemed to think that the author was advocating for one, and only one way of worship.

To be upfront, the author is coming from a Baptist, evangelical framework which could be a reason for some of the backlash. And the author did take some potshots at contemporary worship: “Sentimental worship is just as toxic as contemporary worship.” Perhaps it was because I was just skimming the article, but when I read I tend to skip over the less helpful parts and focus on the things I think are said well. For example, one of the highlights for me was this excerpt:

“When we tell our people that we’re here to connect them with God through their own preferences, we are telling our people that worship is about their story.

When we suggest that corporate worship is about fitting everyone just right, we are telling our people that worship is about their story.

When our strategies for church growth hinge on making the worship life of the church fun, entertaining, and easy, we are telling our people that worship is about their story.

When we design worship services to flow seamlessly like a theatrical production, we are telling our people that worship is about their story.”

I have long questioned whether offering multiple styles of worship within one congregation is all that helpful. Is it a quick fix, a patch job, any easy way out of the slow, painstaking work of building a community that actually appreciates one another and puts their needs second to their neighbor?

Can we really claim to be surprised when church members act immature or self-centered after we have programmatically catered to their whims and preferences?

There are good reasons to offer multiple styles of worship. I think you could say that a church in a metropolitan, or ethnically diverse suburban area is being contextually faithful by offering multiple styles. But do we lose something by not learning each other’s songs? Are we missing a depth and richness of our song when it is stylistically monochromatic?

The real worship war is not about musical style or preference. The real worship war is about narrative. Who gets to be the main character in our worship? Whose story is the reason we assemble in worship?

Hymns in the New Testament – Philippians 2:5-11

5 Let the same mind be in you that was in Christ Jesus,
6 who, though he was in the form of God,
did not regard equality with God
as something to be exploited,
7 but emptied himself,
taking the form of a slave,
being born in human likeness.
And being found in human form,
8 he humbled himself
and became obedient to the point of death—
even death on a cross.
9 Therefore God also highly exalted him
and gave him the name
that is above every name,
10 so that at the name of Jesus
every knee should bend,
in heaven and on earth and under the earth,
11 and every tongue should confess
that Jesus Christ is Lord,
to the glory of God the Father.

This passage, known as the “Christ Hymn,” is one of the most well-known parts of Paul’s letter to the Philippians. It casts a vision of the fullness of Jesus’ identity. We hear the juxtaposition of Jesus’ humanity and deity. This hymn calls us to imagine the heights of his glory and the depths that he stooped down to in the incarnation.

An introduction to the book and structure of the letter to the Philippians:

It is significant that these are not just words, but lyrics. Paul was quoting an artistic representation of the person and work of the crucified and risen Christ. The use of hymns was not uncommon in early Christian worship, or in the surround culture.

“That the early Christians sang hymns is no surprise, for in addition to sharing a common meal and offering sacrifices, libations, and prayers to a deity, singing a hymn to honor and worship that particular god was common practice for ancient Mediterranean religious groups. To sing a hymn to a god or to a supremely powerful king or ruler was considered an act of worship, a way of bestowing respect and benefactions upon one whose powerful acts were worthy of divine honors.”[1]

It is possible the text of the Christ Hymn was used in another way in worship, perhaps as a creedal statement or responsorial reading. The origin of the lyrics is also unknown. Paul could have written it. It could have been previously composed by another author and already widely disseminated amongst the early Christian communities.[2] Or perhaps it was not well known and Paul was attempting to promote the hymn and advocate for its adoption in the church’s assemblies.

The text for the hymn makes several major theological points. First, it testifies to the preexistence of Christ (vs. 6 “he was in the form of God”). This idea is affirmed in the Nicene Creed: “We believe in one Lord, Jesus Christ…of one Being with the Father.” Jesus, the eternal Word of the Father, “was with God, and the Word was God. He was in the beginning with God” (John 1:1-2). This theological concept has Jewish roots in the preexistent figure of divine Wisdom found in Proverbs 1:20-33, 8-9, Wisdom 7:22-10:21, and Sirach 24.[3]

Second, the hymn points to a contrast between the first and second Adam’s choices. The first Adam was created in the image of God but desired to be higher through eating the fruit of the tree of the knowledge of good and evil. In turn he was brought lower, forced to work the soil for survival, and banished from the garden (Genesis 2:15-3:24). The second Adam (Jesus, Romans 5:12-21; 1 Corinthians 15:45-49) was created in the form of God yet willingly went lower into a human form that was subjected to suffering and death. In turn he became exalted to the highest place through his humility.[4]

Third, Christ’s humility to the point of death reframes another Jewish source, the suffering servant found in the prophet Isaiah (53:12). The bending of knees and the confession of tongues at the exaltation of Jesus is also a quotation from Isaiah (45:22-23). This hymn would have been a word exhortation to the community at Philippi. “If the one in the ‘form of God’ could humbly abdicate the dignity of his original status so as to suffer in order to show love for humankind, can the Philippians refrain from following his conduct?”[5]


“Let the Same Mind Be In You” is a musical setting of this passage that I wrote/recorded:

 


Join the Discussion – If you’d like to collaborate further and share your ideas, join the “Hymns in the New Testament” Facebook group.

For further study check out:

[1] Joshua W. Jipp, “Hymns in the New Testament”, n.p. [cited 13 May 2018]. Online: https://www.bibleodyssey.org:443/passages/related-articles/hymns-in-the-new-testament

[2] Mark Allan Powell, Introducing the New Testament: A Historical, Literary, and Theological Survey (Grand Rapids: Baker Academic, 2009), 350.

[3] Michael Cook, “Christ Hymn,” in The Jewish Annotated New Testament, eds. Amy-Jill Levine and Marc Zvi Brettler (New York: Oxford University Press, 2011), 357.

[4] Cook, “Christ Hymn,” in The Jewish Annotated New Testament, 357.

[5] Cook, “Christ Hymn,” in The Jewish Annotated New Testament, 357.