Tag Archive for: ecclesiology

Churches and the Church: Soaring Vision | Messy Reality

28 Jul Andrew Byers
July 28, 2012

This new series is devoted to loving the church.

A hard sell.  Especially for younger Christians for whom leaving the church, or at least heftily criticizing it, is vogue.  Those departures and critiques not entirely without some justification.  I wrote in my book on cynicism toward the church that as “an untidly conglomeration” of damaged, sinful people lunging toward redemption, we are bound to generate a lot of “in-house wounds.”  Church on-the-ground is often messy and hurtful.

In “loving the church,” we are not interested in just loving the ideal of the Church—capital ‘c’—but also with loving its local instantiations around the corner and up the road.  We want to love the Church conceptually… and to love local churches practically.

Many of us are disgusted with the “local church” because of how poorly it measures up with the concept of “Church” presented in the New Testament.  And it is right to be disgusted… though not because we are indignant idealists.  And our disgust should be grounded in love and should stretch only as wide as our compassion.

What I am hoping to clarify in this blog series is that the New Testament writers who have offered us such a robust, lofting vision for “Church” were in no way removed from the messy realities of local churches.  They did not write as ecclesial idealists.

If our vision of church/churches is taken from the NT at all, then we will be quite at home in the tension between the soaring theological vision and the ugliness of the actual situations we find at the ecclesial ground zero.  The most extensive treatment of the powerful church-as-body metaphor is found in 1 Corinthians, a letter addressed to a church doting foolishly on celebrity teachers, divided by socioeconomic castes and fragmented along lines drawn between the hyper- and the hypospiritual.  There was even a case of sexual immorality that would make the pagans blush.  The Galatians were carefully instructed in the theological largesse of the Gospel, and then exchanged it all for some hotshot apostles who rolled into town with a different message.  Even the highly praised Philippian church had its struggles—two hard-working church matrons (Euodia and Synteche) seemed to have had a falling out that was spreading throughout the congregation.  Outside of Paul’s letters, we see that the Apostle John had much to critique about “the seven churches that are in Asia” (Rev 1:4).  Peter and the writer of Hebrews had to exhort churches to exhibit stronger endurance in hard times.  James offered a wisdom-styled critique of public speech, wavering faith and reliance on wealth.  And in spite of the deep Christology of the churches under Johannine influence, that divisions were underway seems clear from 1, 2, and 3 John.

And yet all these writers offered a dense, powerful, ecclesiological vision of the Church as a Bride of striking splendor (Rev 19, et. al.), as a “royal priesthood” (1 Pet 2), as “a pillar and buttress of truth” (1 Tim 3).  Our divine status as a holy people is so unspeakably high that we find this prayer in Ephesians,

“…that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe….” (Eph 1:18-19).

Soaring vision, yet messy reality—it is all part of the entire ecclesial kit.

Luke seems to be the NT author most called on as a witness against the contemporary church.  Specifically, Acts 1-4.  There we have pristine church.  Pure church.  Simple church.  We sing the song of wanting to be like the early church, the church of Acts.  But let’s not forget that within a few days a couple is lying about their property gifts (Acts 5) and a huge interracial dispute erupts when widows are found to be going without meals.  Luke may have presented an idealistic picture of the newly generated church, but he was no idealist.  His vision is tempered by accounts of the actual struggles of the earliest communities.

I am wanting to experience church not as an idealist and not as a cynic, but as a realist (a hopeful one, to be precise!).  It’s ugly out there in the pews and trenches.  That need not surprise us.  Neither should the beauty lingering between the same pews and in the same trenches… if we have the eyes to see it.

The Americanization of British Ecclesiology…?

12 Mar Andy
March 12, 2012

I just read a story from Mark’s Gospel to my kids.  It was the same story they heard earlier this morning at school.  Yes, at school… at the little primary school they attend here in England.  Yes, in England… in the post-Christian society architecturally haunted by the chapels and cathedrals of bygone eras more religiously inclined.

My children would never get a Bible lesson back home in the States, even though we used to live in the heart of the “Bible Belt.”  New York City church communities are having to relocate their worship services from public education facilities.  Yet here in England, a country for which Christianity has become a matter of heritage more than contemporary reality, my kids just worked through the six days of Creation from Genesis.

Christianity in England has been getting attention of late.  Mark Driscoll lamented the country’s absence of young, famous, Gospel-preaching ministers.  D.A. Carson offered more positive comments on British pastoral leaders at The Gospel Coalition.  Relevant Magazine‘s Mar/Apr print edition has a piece on Christianity in Europe (with England receiving some attention).  Scot McKnight posted an article documenting some of England’s frightening religious stats.

"The Church of England: Hot and Bothered" (photo from The Economist)

But my two of my kids were in school-sponsored Nativity plays this past Christmas and they get Bible-readings on a regular basis.

What does all this mean?  What is God up to in England?  What is happening with the Protestant church in the land of Bede, Cranmer, Wilberforce, Newton, Bunyon, the Wesleys, the Inklings, Stott, Muggeridge?

The last thing Christianity in England needs is another American evangelical trying to diagnose the problems and sort things out for them.  I am not presuming to have any profound insights or solutions.

My interest in this post is with an odd phenomenon: the Americanization of British ecclesiology.

That phrase is enough to make any Brit cringe, Christian or not.  Skin-crawling and eye-rolling will likely occasion the claim of anything being Americanized over here… mostly for good reasons.

But the Americanization of how the English do church?  Could that be happening?  Should it be happening?

That churches in England are getting an American spin, at least to some degree, is suggested by the article in The Economist linked above.  Secular reportage on religion often falls into the category of adventures in missing the truth.  But the magazine is based here in the UK and they have quite a bit of experience in doing stories on the church.  Their assessment is that large swaths of the institutionalized Church of England is atrophying and irrelevant (a reality Anglicans accept with sobriety).  Not all the news is bad—the Church has a few good trends to point out.  One that would appear promising to evangelical Anglophiles is the modest surge in evangelical ordinands now rising up the ranks.  But how encouraging should we find this sentence:

“Many of the rising generation of keen young clerics already make it clear they wish to work in large evangelical churches, ripe for American-style mission, rather than in slums or charming villages where social views are relaxed and doctrinal purity is not prized.”

The article also reports that many of the larger, non-Anglican churches are “using an American model of religious expansion.”

“American-style mission;” an “American model of religious expansion”… maybe the magazine is appealing to the general annoyance its readers probably have toward Americans to stir up their readership.  Maybe what they are calling “American” is something else.

But what if what they are calling American is actually American?  And should “American-style” be canonized as a viable option for the life and mission of the Church for whom Christ humbly died?  Should the article’s observations about what I am calling the Americanization of British ecclesiology be received with relief… or with cringing, skin-crawling and eye-rolling?

Some mixture of all of the above, perhaps… but probably more of the latter.  What if the imported models of Americanized church are more competent in expanding an organization than in faithfully following Jesus?

I saw a tweet this morning from the new Bishop of Durham.  He had a large list of exciting ministry posts here in the more spiritually barren north of England.  There are few takers.  America has a lot of church styles and models, but the Americanization referred to in The Economist‘s piece is probably not one that sends young, famous, Gospel-preaching ministers to dying coal-mining villages where villagers can no longer mine for coal.

American and British church leaders have been learning a great deal from each other for a couple of centuries.  That should continue.  But an ecclesiology that does not encompass slums and fading villages is a bad export… and a bad import.

Thoughts?