“Now when David had served God’s purpose in
his own generation, he fell asleep; he was buried with his ancestors and his
body decayed” – Acts 13:36
What is the purpose of your current
generation in building of the church? Name at least one issue.
The Acts of the Apostles stands as the fifth book in the New
Testament. It most notably delineates the founding of the Christian Church (in
the first century), starting at the “upper room” in Acts 1:13 on the day of the
Pentecost, and how the good news is spread to the Roman Empire. The bulk of
speeches and sermons in Act make it a good reference for apologetics regarding
the Jesus movement.
Context
According to the Acts of the Apostles, Paul spoke at the synagogue
in Pisidian Antioch. Boldly, he stood in response to the synagogue rulers’
prompting for them to speak a message of encouragement to the Jews and Gentiles
that filled the place. Paul delineated the history books from the exodus from
Egypt to the raising of judges, and from the raising of prophets to kings like
Saul and David. In Acts 13:36, Paul was referencing the case of King David, a
man highly regarded by the audience for his kingship, ultimately dies and see
decay. The first clause of this verse highlights the good (having served God’s
purpose) that is in David but the final clause sets Jesus apart from David
(that he dies and decay). For Jesus is one that God raised from the dead and
will not see decay. Placed into context, it brings forth and makes the case for
the good news that is in Jesus Christ.
General Purpose
It is also in Acts’ description of the first century church that we
see a synopsis of what the general purpose of the church is. In Acts 2:42, we
read that “they devoted themselves to the apostles’ teaching and to the
fellowship, to the breaking of bread and to prayer”. The visible church (all
those who attend services) is to establish the invisible church of those who
are actually born again. From the verse we can the see that the purposes of the
church is to (1) teach and guard biblical truths, (2) to be unified in Christ
through means of fellowship, (3) pray. The church is the body of Christ with
God as the head and seeks to be Christ-like to do what Christ would do if he
were physically on earth.
In answering the question, it is clear to see that it is not merely
looking for an exposition on the meaning and purpose of the church. It is
looking for an application of biblical wisdom on the imprint of worldly
patterns. The question is asking for a specific purpose for my generation to
continue to uphold the general purposes of the church in the context of
modernity.
Henceforth, it is imperative to ask: what will my current generation
(generation Z) face in the building of the church? To which, I have three
suggestions.
Geopolitical Instability
The monumental Clash of Civilizations (CoC) thesis raised by
political scientist, Samuel P. Huntington, posits that the primary axis of
conflict in the future will be along cultural and religious lines. The concepts
and ideas captured in this thesis, has become authoritative for political
scientists in analyzing the potential for conflict. As with all theses, the
authority and reliability of CoC is widely debated about. Many count on its
capacity based on Huntington’s seemingly prophetic passages on certain “cleft
countries” that has truly seen a rise in conflict in modernity. Case in point,
Ukraine was named a “cleft country” and has truly brewed conflict over the
years as according to the clashes between the Eastern Rite Catholic-dominated
western section and its Orthodox-dominated east. Meanwhile, the opponents of
Huntington’s thesis fault it for “shoehorning other potential motivations for
conflict- economic issues, imperial ambitions, leaders’ personal rivalries and
vendettas, scarce resources, competition for power and influence, or even
genuine humanitarian interventions- into one simplistic and misleading
framework” (Schrad, 2014) .
Be that as it may, I refer you to Huntington’s analysis of the
Christian religion as a primary cause for civilizational conflicts together
with Islamism. To which, he states the following factors regarding Christianity
and Islamism, identifying them as:
ü Missionary religions, seeking conversion of others
ü Universal, “all-or-nothing” religions, in the sense that it is
believed by both sides that only their faith is the correct one
ü Teleological religions, that is, that their values and beliefs
represent goals of existence and purpose in human existence
ü Religions that perceive irreligious people who violate the base
principles of those religions to be furthering their own pointless aims, which
leads to violent interactions
The first claim is accurate according to the Great Commission that
is clearly expounded in the word for Christians (Matthew 28: 16-20) that we are
commanded to “make disciples of all nations”. The second is also accurate for
the hallmark difference between Islamism and Christianity lies in Christology,
where the former negates the existence of Jesus as the Son of God and which is
fundamental to Christianity. The third is acceptable for sanctification leading
to fruits of the spirit is the purpose of life after salvation.
The final point, however, presents an extrapolation. It has a false
conception regarding the concept of evangelism and the Great Commission. Though
some may adopt such a perception of non-Christians, it is not scripturally
true. In the gospel of John, Jesus says, “I have other sheep that are not of
this fold. I must bring them also, and they will listen to my voice. So there
will be one flock, one shepherd” (John 10:16). In the first clause of the
verse, we see that Jesus already has them before they come to him in his use of
the word “have”. The lens through which we look at an unbeliever is one not of
prejudice or judgment, but one of love that extends to sharing the good news
for them to hear His voice. The claim stated by Huntington further extends into
suggesting violent interactions. Though it is indubitable that there have been
Christians who reacted in violence, it is not the primary way to which we look
to in our evangelical work. It presents a post hoc fallacy of falsely drawing a
link between conviction and violent interaction.
Be that as it may again, if we were to follow the suggestions made
in the thesis regarding the rise of identity politics/ civilization
consciousness and also notice for ourselves the rise of conflicts around the
world due of religion, we see for ourselves the treachery of the geopolitical
instability. It means that we will likely face areas that are increasingly
difficult to share the gospel. Increased persecution of Christians in places
like North Korea, Iraq, Eritrea, Afghanistan, and Syria (top 5 of the World
Watch List by Open Doors), makes it difficult for missionaries to reach and
carry out the Great Commission. It is an ironical development as we see the
world become more open through globalization, but there is also the building of
walls.
While my discussion may be limited in its scope and depth in
explaining the cause for persecution in these country – where CoC on its own is
also limiting and I have used it as a possible explanation – I intend for the
issue I would like to raise to be clear.
For the Christians of my generation, we will see a persistent growth
in Christian persecution arising due to geopolitical instability. It is a
purpose to seek to develop missionary capability in bringing the gospel into
nations with authoritarian governments like North Korea, prepare and send
missionaries into nations where Christianity is a minority religion and will be
treated with hostility, and build Christian leadership that will act on
religious freedom in nations like Eritrea.
To meet this purpose, the sufficiency, clarity, authority, and
necessity of scripture has to be impressed upon believers for them to gain the
holy ambition that will lead them into difficult missionary fields with wisdom.
In the same vein, we refer back to the identification of
Christianity by Huntington. Huntington’s prediction for civilizational clashes
becomes invalid if some of its foundational claims corrupt. The final point
that is discussed as problematic in its certainty is negated if Christians
uphold the right perception regarding evangelism. We will need to prepare
missionaries with geopolitical wisdom.
Responding to John 10:16, John Piper has the following to say to the
Bethlehem Baptist Church: “therefore, Bethlehem, we will resist all ethnic
arrogance; and we will pursue gospel-based, ethnic diversity, and
Christ-exalting racial harmony; and we will pray that the strife-transcending
voice of Jesus be heard wherever ethnic hostilities are feeding riots; and we
will send missionaries to the unreached peoples of the world until Jesus comes.
And we will do this with great confidence that whatever happens to us, we will
make it to heaven and God’s plan will triumph”. (Piper, 2011)
Postmodernism
Prevalent in our culture now, is the influence of postmodernism on
how the world perceives knowledge and truth. Postmodernism asserts that
knowledge and truth are products shaped by the culture we live in and avoids
overbearing claims to be true or right. The postmodern mind will deny the
ability to know anything as truly right or wrong – accepting a high amount of
relativism.
Applied to the Bible and the view that postmodernism will bring
about is to think that the Bible, that is written in antiquity, can and is open
to varying interpretations of equal validity. Hence, the solid truth that the
word seeks to impart becomes dealt with skepticism. This pervading worldview
opens a gap in evangelism as a postmodern person is likely to reject Biblical
absolutes like how the only way to salvation is through the sacrifice of Jesus
and that we are only justified by faith.
Meanwhile, within the Christian circle, postmodernism becomes an
influence for emerging churches to feature services that emphasizes more on
relationship and community and seek more expressive worship instead of
teachings taken from scripture that is presented as solid truths (Gibbs and Bolger) .
Case in point, we can easily see the impact of postmodernism in the
case of the LGBT movement. The postmodernist’s rejection of metanarratives
provides the impetus for them to redefine marriage. The metanarrative of how
marriage is instituted by natural law and divine revelation as between man and
woman is one that does not hold well in the light of postmodernist lenses. (McKeating, 2013)
With the proliferation of media and the information age at hand,
postmodernism subtly permeates our literature, movies, television, and even our
conversation. In treating this matter, we have to bear in mind not to
compromise the revealed word of God and let revealed truth be distorted by
cultural influences. For my generation of church builders, it is useful to bear
in mind Paul’s exhortation to the Church in Rome in Romans 12:2: “do not
conform to the pattern of this world, but be transformed by the renewing of
your mind. Then you will be able to test and approve what God’s will is – his
good, pleasing and perfect will”.
Existentialism
The topic of existentialism is a broad and nebulous one. We find our
existential angst expressed through a shift in our choices (Johnson J.,
2008) .
Over the years, there is an increase in the valuation of notions akin to “carpe
diem”, “c’est la vie” and “YOLO” prevalent in our culture. There is an
increased valuation of experiences. This existentialism angst can be expressed
through a heightened desire for materialistic conquest. There is an
undercurrent of notion of “enjoying lives in the moment”.
However, it is important for the Christian to understand that the
pervading response to existential reflection and/or angst is misplaced. Our joy
is not to be placed on worldly desires. We cannot let our lives be so tangled
in materialistic conquests that distract us from the glory of eternal life.
Enjoyments in this current world should not make us forget the enjoyment that
is yet to come.
‘When we believe that the only pleasures
available to us are those we can wring from the fabric of our short lives, time
becomes our greatest enemy. As the ranks of each passing year close in on our
fragile village of pleasure seeking, a chaotic frenzy erupts in our hearts and
minds. Regret and gloom drive the captives mad:
“I can’t believe I’ll never get to see
Italy!”
“What if I never find a husband or have
children?”
These are the kinds of melodies that earworm
their way into prisoners of the bucket list. They haunt casualties of carpe
diem captivity.’ (Shelton, 2015)
To this end, the study of eschatology is a purpose that can be
pushed for in the building of the church. The study of the destiny of humankind
as it is described in the Bible offers clarity regarding what is yet to come
and how we should respond in our lives. The Westminister Shorter Catechism
summarizes the “chief end of man” as “to glorify God and enjoy Him forever”.
The glorious resurrection and eternal life should be the one fueling our hope
and enjoyment on earth (Lica) . Existentialism
is conceived out of humankind’s marvel at the order of the cosmos and curiosity
for what it is to live. It is inevitable and can be directed positively toward
the faith. Case in point, Soren Kierkegaard’s response to existentialism is
that the Christian faith cannot be reduced to a set of rational propositions
but that it also includes a wider emotional and relational implication. It is
useful to bear in mind Romans 6:23 to understand that modernism has a misplaced
hope in human ability of reason to overcome all problems and understand the
world and to reject existentialism’s spirit of hopelessness, that “for the
wages of sin is death, but the gift of God is eternal life in Christ Jesus our
Lord”.
Closing Thoughts
In Acts 13:22, Paul refers to David as a man who was “after my
(God’s) own heart”. David had absolute faith in God that God would deliver him
from the danger of facing Goliath in 1 Samuel 17. Through the pages of the
Psalms, David repeatedly writes about how dearly he holds God’s word – like in
Psalm 119, we read, “For I delight in your commands because I love them. I lift
up my commands, which I love, and I meditate on your decrees”. David is
thankful in the good times and the bad, reminding us in Psalms to “enter his
gates with thanksgiving, and his courts with praise! Give thanks to him; bless
his name!” (Psalm 100:4). Despite having been a terrible sinner who has
committed adultery and murder, God still calls David “a man after His heart”. For
David is repentant of his sins and we read that in Psalm 51 as David asks God
to “have mercy on me, O God, according to your steadfast love; according to
your abundant mercy blot out my transgressions. Wash me thoroughly from my
iniquity, and cleanse me from my sin!”.
The purpose of our generation in the building of the church can be
contextualized and specific to the zeitgeist. However, it cannot derail from
the general purpose of the church that is clearly written in scripture. As members
and leaders of the church, we ought to be after God’s heart like David as well.
Let us not be only led by the patterns of this world to ascertain the purpose
of the church. Persist on the spiritual discipline of discerning God’s word
remain to build a faith with both heart and mind. Pray to God for wisdom in
ministry and ask, “How we should be with His people? How can we represent Him?”
Works Cited
Schrad,
M. L. (2014, September 22). Ukraine and ISIS are not justifications for "Clash
of Civilizations". (Villanova University) Retrieved May 30, 2016,
from The Washington Post:
https://www.washingtonpost.com/news/monkey-cage/wp/2014/09/22/ukraine-and-isis-are-not-justifications-of-a-clash-of-civilizations/
Gibbs and Bolger.
McKeating, M. P. (2013, March 11). How did we get into this
mess? The legacy of postmodernism. Homiletic & Pastoral Review .
Shelton, R. (2015, May 26). You Only Live Once? Get free
from the tyranny of YOLO.
Lica, N. (n.d.). The Importance of Eschatology.
Slick, M. (n.d.). The Emerging Church and Postmodernism.
Piper, J. (2011, August 13). I have other sheep that are not
of this fold. Desiring God .
Johnson J., M. A. (2008). Existentialism and the Emergence,
Growth, and Development of Existential Sociology. Kharkiv National
University Press .
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