Posts Tagged ‘body of Christ’

EPHESIANS 4:1-16

I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace.There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all.

But each of us was given grace according to the measure of Christ’s gift. Therefore it is said,

“When he ascended on high he made captivity itself a captive;
    he gave gifts to his people.”

(When it says, “He ascended,” what does it mean but that he had also descended into the lower parts of the earth? 10 He who descended is the same one who ascended far above all the heavens, so that he might fill all things.) 11 The gifts he gave were that some would be apostles, some prophets, some evangelists, some pastors and teachers, 12 to equip the saints for the work of ministry, for building up the body of Christ, 13 until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ. 14 We must no longer be children, tossed to and fro and blown about by every wind of doctrine, by people’s trickery, by their craftiness in deceitful scheming. 15 But speaking the truth in love, we must grow up in every way into him who is the head, into Christ, 16 from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love.

Youth would have us believe that world-salvation is our heroic calling. We are idealistic, invincible, and immortal; and if the world would only submit to our truth, all would be well. As we mature, we thankfully learn that we are not as potent as we initially believed, and that life itself is less a problem to be solved by mastery than it is a mystery to be entered with humility and faith. Also, when we were younger we had, as the psychologist Robert Bly says, “a 360-degree personality, with energy radiating from all sides.”

This goes to explain our youthful savior complex. But with age our fantasy accommodates more and more to reality, and we discover that the world is just too large, its multiple currents too complex, and its habits too deep-set for us to achieve its salvation all by ourselves. We get wise and leave the salvation to God while looking for opportunities where we might be useful.

And that’s precisely where the whole matter of spiritual gifts comes into the picture. In the Christian worldview Jesus Christ is the redeemer and we together are the “body of Christ” – interdependent and integrated parts of the divine reality, cooperating for the single work of the whole. Just as the eye can’t do the work of the total body, so none of us alone can achieve what only the united body of Christ can. So you can only do x; now find a community where the wide variety of spiritual gifts and talents is affirmed and developed – and then plug in!

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1 CORINTHIANS 12:3-17

Therefore I want you to understand that no one speaking by the Spirit of God ever says “Let Jesus be cursed!” and no one can say “Jesus is Lord” except by the Holy Spirit.

Now there are varieties of gifts, but the same Spirit; and there are varieties of services, but the same Lord; and there are varieties of activities, but it is the same God who activates all of them in everyone. To each is given the manifestation of the Spirit for the common good. To one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, 10 to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. 11 All these are activated by one and the same Spirit, who allots to each one individually just as the Spirit chooses.

12 For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. 13 For in the one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and we were all made to drink of one Spirit.

14 Indeed, the body does not consist of one member but of many. 15 If the foot would say, “Because I am not a hand, I do not belong to the body,” that would not make it any less a part of the body. 16 And if the ear would say, “Because I am not an eye, I do not belong to the body,” that would not make it any less a part of the body. 17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be?

The influence of the Corinthian church plant on the subsequent history of Christianity cannot be overestimated. It was at once a highlight and a profound burden for the apostle Paul – almost from the day he began the mission. Family disputes, immorality, infighting among rival divisions in the congregation, negotiating tension between wealthy and poor, Gentiles and Jews, men and women, slaves and free citizens – the volatility of this group was at times almost more than Paul could manage.

And then this. Perhaps members were so eager to use their talents and resources for the cause of Christian outreach, that in their enthusiasm to plug in and make a difference the congregation began to divide according to the distribution of what Paul would come to call “spiritual gifts.” Whether a natural talent activated by the Spirit of God or more like a special ability endowed on an individual by the Spirit from outside, Paul at least was persuaded that spiritual gifts were how the Church does its work.

                                                                                                            

Whereas a primary role of God’s Spirit was associated with creativity, life, inspiration and wholeness, the upsetting consequence of all these purpose-driven charismatics contending for influence and recognition was the opposite. Elitism was motivating the like-minded and similarly equipped into competitively higher ranks, to the point where the very integrity of the congregation – not to mention the public image of the emerging Christian movement – was in jeopardy.

This is when Paul came to perhaps his most important insight. The Church, he said, is the resurrected body of Christ, the continuing voice and active work of Jesus in the world. Insofar as Christ lives in the individual believer, his or her spiritual gift will necessarily be used for good, be inspired by love, and build up the body rather than tear it apart. Each member has something to contribute, and the outcome will always be unity.

When members begin to grow possessive of their gifts, however, when they start comparing and competing for the stage, this is not of God.

It wasn’t long before the Christian movement fell apart along these dividing lines, of what each faction felt was most important. Today there are hundreds of separate denominations – some based on the gift of teaching, others on the gift of prophecy, others on healing, others on miracles, and still others on ecstatic utterance. Add to this the further disagreements over doctrines, sacraments, purity, and inclusion, and what you have is more like the dismembered cadaver of Christ.

ROMANS 15:4-13

For whatever was written in former days was written for our instruction, so that by steadfastness and by the encouragement of the scriptures we might have hope. May the God of steadfastness and encouragement grant you to live in harmony with one another, in accordance with Christ Jesus, so that together you may with one voice glorify the God and Father of our Lord Jesus Christ.

Welcome one another, therefore, just as Christ has welcomed you, for the glory of God. For I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy. As it is written,

“Therefore I will confess you among the Gentiles,
    and sing praises to your name”;

10 and again he says,

“Rejoice, O Gentiles, with his people”;

11 and again,

“Praise the Lord, all you Gentiles,
    and let all the peoples praise him”;

12 and again Isaiah says,

“The root of Jesse shall come,
    the one who rises to rule the Gentiles;
in him the Gentiles shall hope.”

13 May the God of hope fill you with all joy and peace in believing, so that you may abound in hope by the power of the Holy Spirit.

There were two streams in messianic Judaism that flowed alongside one another throughout its history, and even down to our day. One stream focused these expectations around a more exclusionist vision of the future, where the messiah’s coming would eradicate Israel’s enemies and secure world dominance for God’s chosen people. In this case, the Gentiles were definitely outside the circle of divine favor and salvation.

The other stream held a greater and more positive interest in the non-Jews of the earth. Not their destruction but their conversion to Torah and fellowship with God was the desired outcome. This second stream, of the more evangelistic type of messianism, is actually the more dominant of the two – if by dominant we mean more generally representing the worldview of the Bible.

In the first century CE these two traditions came into conflict, with Christianity (especially under Paul’s influence) following the path of world evangelism and the inclusion of the Gentiles.

Paul (the author of this dispatch) may begun his Pharisaic career more committed to an exclusionist messianism, but his visionary encounter with the risen Jesus radically changed his perspective. From then on, he became the leading proponent for a truly evangelistic (as distinct from “evangelical”) Christianity – not waging war on unbelievers, spinning out elaborate apocalyptic fantasies of their demise, or simply writing them off. They, too, were loved by God.

                                                                       

One of the most powerful metaphors that the apostle Paul invented to help in the growing self-consciousness of the Christian movement was that of the church as “the body of Christ.” The birth of this body had been the event of the resurrection, when Jesus was delivered by God from the extinction of the grave and granted the status of a “life-giving spirit” for all who seek authentic existence.

This metaphor and its association of ideas added something further to the paradigm of evangelistic messianism: It expanded the notion of the messiah (Greek christos) to the point of incorporating the disciple community in its identity.

In addition, it extended the work of the messiah into becoming the missionary purpose of the church, the disciple community. For Paul, the full accomplishment of Jesus Christ on behalf of the world’s salvation was as yet still pending, as his redemptive suffering seeks its completion in the self-sacrifice of every believer.

This critical move of Paul’s, to internalize the messianic identity of Christ first into the disciple community of the church, and then further into the true self of the disciple him- or herself, opened the Christian imagination to the mystical dimension.

When we proclaim Advent as being about more than just commemorating a miraculous birth long ago, but also about celebrating the birth of Christ-within, we are following through on Paul’s original insight.