Dr. Bruce Alexander of Simon Fraser University in Vancouver, BC reconsidered a famous lab experiment done in the 1970s involving addiction. He pondered that the presumptions behind the science could be flawed and incomplete. The scientific experiment in the 1970s involved a lone rat in a rat cage with two water bottles. One was laced with cocaine and the other just water. In this well-known experiment, it was allegedly proven that nine out of ten rats in the rat cage will go back, again and again, to the cocaine bottle until they killed themselves. The conclusion taken from this experiment was that the rats were hopelessly chemically addicted to the point of suicide. Not so fast.
There was a Body before there was a Christian “Bible.” This is a threatening fact for many. It is none-the-less, an indisputable historical fact. The implications can, and have been, argued for centuries, but the fact cannot be.
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.
It’s obvious that the long-term future belongs to the youngest current generations of adults, The Millennials. The beliefs, values, and giving habits of this generation must be understood if we are going to effectively speak their language, in incarnational love, on the topic of finances and giving.
Recently I have been blessed with the expansion of relationship with brothers and sisters outside my direct church family. Like the gospel will do, and like Jesus will do, those lines become blurred and the family just becomes, well, more family: still the church–still the body–just more connected. However, it didn’t take long for me to realize that doctrine can be a relational stumbling block in the “extended” family.
Is there a better way to express a culture of giving and receiving than blindly throwing ten percent into the mouth of a voracious, impersonal, non-relational, religious machine that consumes resources like the Borg assimilating the universe?[i] I think there is.
But there as many opinions on this topic as there are believers!
It is an indisputable fact that there are differences in giving habits between different generations. These differences are deep and not going away. If we expect giving in the ekklesia to continue along the line it has for the last fifty years, or even twenty years, we are seriously mistaken. We ignore these differences at our peril.
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.
The city of Laodicea was founded around 260 BC, in the Lycus River valley in what is now Turkey. It was a bustling city known for its great wealth from medicine, textiles/wool and finance. Laodicea was so wealthy that when it suffered a major earthquake in 60 AD, they refused the support of the Empire and financed their own rebuild.
Laodicea had it all – except water. So they constructed two aqueducts. One sourced from the cold mountain water of Colossae, and the other flowed from the hot springs of Hierapolis. However, by the time the cold fresh mountain water from Colossae and the hot, healing waters from Hierapolis flowed through the aqueducts, the water had become lukewarm. This provides some context for the images that John writes concerning the Laodicean Church in Revelation 3:14-22.
The Spirit of the Lord challenges the citizens of Laodicea on their self-sufficiency stemming from their wealth. They think they are rich because of their finance, textile and eye medicine, but the Lord sees them as blind, bankrupt, and threadbare. We also find this strong statement: I wish you were hot or cold but because you are lukewarm, I will spit you out of my mouth!
The image of cold speaks of the refreshing that cold mountain water brings. Likewise, hot speaks of the healing, therapeutic aspect of the hot springs. They are neither refreshing or therapeutic – they are lukewarm. The religious elite of Jesus’ day had some lofty thoughts about God, they knew the scriptures well and lived with moral excellence. They had become comfortable, all about their traditions, interpretations, practices and knowledge but missed the very Messiah they had been anticipating. In spite of their religious prosperity, they were neither refreshing to others (cold) nor were they healing and comforting (hot).
Laodicea: What could this mean for us as a church today?
What if lukewarm is where we are no longer refreshing to others, or no longer healing and a comfort to folks? Is this the same as salt losing its saltiness? Could it be that sometimes despite all our great doctrines, practices and traditions we have subtly lost sight of Jesus and His mission? The place where to love God and love others as Jesus loves us becomes a mere platitude or a sappy sentiment? To do so is to be lukewarm.
I am not diminishing the importance of healthy theology or healthy practice, but they are not an end unto themselves. They posture us towards Someone and something greater – Jesus and His mission. This posture helps free us from the trap of self-righteousness that is often so darn intoxicating and yet makes us so lukewarm. Like the Church in Laodicea, we are invited deeper into a relationship with King Jesus. It is here that we discover what it means to buy gold refined in the fire, to be clothed in the garment of Heaven, and to buy medicine for our eyes so that we might see, really see! This is to be hot and therapeutic or cold and refreshing for a world that longs for good news that is actually Good News!
Copyright 2014, Michael Rose. Michael is a spiritual director and the author of Becoming Love, Avoiding Common Forms of Christian Insanity.
His passion is to help others to learn to live loved and live lives of love. He blogs at IamSignificant.ca
Ministry is a word that evokes many strong feelings. Our individual history and experiences likely shape our definition and expression. I don’t define ministry by clergy-laity distinctions. All of life is ministry. The effort anyone engages in, at any time, in any arena, for the sake of Jesus’ kingdom and His interests in people, is ministry. Ministry can be diversified and specialized in the sense of Ephesian 4 callings, but everyone does “ministry” (or should!) and everyone needs to be free of addicted to ministry syndrome!
When Ministry Misleads
Those called to engage in ministry (especially, but not limited to, Ephesian 4 types) must learn a difficult lesson of the Cross. Ministry can be a church-world-acceptable veneer for carnal drive, ambition, and general psychological unwellness.
Our identity, soul wellness, and sense of fulfillment in life must come from our status of being His beloved sons and daughters, not from what we build or accomplish in ministry.