How should we fund ministry efforts (local and trans-local) in the kingdom of Jesus Christ, in a new covenant, grace-based, non-coercive way in community? On the one hand there’s the way we’ve been doing it for centuries, that I hope to have convinced you in this book is at least lacking if not utterly broken: tithe to an impersonal institution to support a professional class of full-time clergy who are the real “ministers.” On the other hand, there are the more reactionary elements who believe that no individual, under any circumstance, should be compensated in preference over an another, as we are all equal as “ministers”–the gift of hospitality is as worthy of compensation as preaching and teaching.
You do not have to be a member of the family of God for long, before you will be exposed to one of the major divides in doctrine and practice among believers: the division over the continuation of all the gifts of the Spirit, and all the gifts of Ephesians 4:11-13 until the return of the Lord. This blog is the first in a series that examines the implications of the full humanity of our Lord on charismatic issues, and many other foundational facets of the gospel. There is much at stake.
I have been a lifelong charismatic believer. This is declarative, confessional, repentant, and pejorative all at once. I have given my life for the issue of continuation of all the gifts of the Spirit, and the Eph. 4:11 ministries. However, the adjective “charismatic” has a lot of unfortunate baggage because of the debris it has accumulated over forty years of use.
To my fellows: There is a reason 1 Cor. 13 is between 12 and 14. Love without power is impotent piety. Jehovah’s Witnesses can be “loving” after a sort. We are supposed to be able to deliver something of a foretaste of a quality of existence that others cannot. Power without love is utilitarian. People become commodities for an expression of a phenomenon, rather than the phenomenon serving people. It does not have to be an either or matter, rather, both and: power contextualized and administered in, through, and by love.
I am very suspicious of many anecdotal tales of miracles. I believe in the modern day manifestation of miracles. I have seen miracles with my own eyes and I have been a participator in some cases. HOWEVER, I do not believe that the cause of Jesus and His kingdom is helped by inflated, inaccurate, sketchy, “show time,” and overtly fraudulent claims to the miraculous. If anyone cares, I can personally connect you with the individual involved in the following true story of a miracle of radical grace, who can verify it.
Anyone can wax eloquent about what could, or should be, versus what currently “is.” Idealism without action is a delusional dead end. Preachers, teachers, prophetic types, “apostolic visionaries,” dreamers, philosophers–whatever your language tradition might call them–are particularly vulnerable to irrelevant idealism. It is better to incarnate imperfection, than to romanticize about a never-seen ideal. Jesus can do a lot with folks who will simply “get to it” imperfectly, rather than “talk about it” ideally.
There are only six mentions of the presence of the Lord in the new testament, and none of them have anything to do with praise and worship. When I discovered this, I was shocked, as I had been trained to believe the two were intimately connected. How the change from the old to the new covenant affects our understanding and experience of the presence of the Lord, is not well understood. What follows is a condensed and simplified compilation of the distinctions between the two covenants as it relates to the Lord’s manifest presence. The full book Praise, Worship, and the Presence of the Lord: A Better Way to Worship is available in all formats at: www.stevecrosby.com
The term “anointing” is as prevalent in Pentecostal/Charismatic circles (hereafter abbreviated: P/C, and representative of all subsets thereof) as salt in the ocean. Considering how little the new covenant scripture mentions it, it seems like too much has been made of too little. In some places, the alleged “anointing” has become a fetish, a golden calf: our worship services exist to facilitate someone’s idea of what the anointing is, rather than to honor the person of Jesus.
The leaders of the 1948 Latter Rain Movement taught that part of God’s restoration scheme for the church was the restoration of Davidic protocols of praise and worship. It was believed this was an integral part of God’s overall equipping of the church to reach its ultimate purpose. David’s life as a Psalmist and his relationship and interaction with the manifest presence of God (the ark of the Covenant, the Holy of Holies, Mt. Zion, etc.), were presented as the pattern for all subsequent generations of believers, in a restored truth sense. How did the apostles interpret and apply the “restoration” of David’s tabernacle (tent)?
Like sequels to a lousy B-grade horror movie, bad ideas often get recycled in the Body of Christ. It happened again for me this week in a painful phone conversation with a dear, damaged, soul. The bad-penny doctrine I am referring to is the concept of absolute submission to an alleged “spiritual covering” as a necessity for your spiritual welfare and advance. The spiritual covering is allegedly embodied in your pastor/leader, etc. This issue has been hit hundreds if not thousands of times over the years by myself and other authors and bloggers. As confirmed by my phone conversation this week, like a zombie, it just won’t die. For Jesus’ sake, and for the well being of His church, I am going to briefly hit it again here.
New Covenant praise and worship is a life and heart issue, not a correct form issue, Davidic or otherwise. Our lives as living sacrifices are our worship, not our singing. Engaging in the forms and visceral thrills of modern praise and worship while failing to understand the sustaining belief systems of the things we might practice, contributes significantly to the drift into aberrance of both the expressions and beliefs.