On Discipleship, Ministry Leaders, & Critical Dialogue

You never know what that Facebook message from a congregant is going to say. As a pastor, people seek you on their way to finding or resisting rest in King Jesus. They seek rest in a deeply chaotic and broken world. They seek to be heard and find healing from sin and chaos. Often, I receive messages for more practical, informational reasons. But I often open the message anxiously to see if it’s another fire to extinguish or a critical analysis of something I did or neglected. To my surprise occasionally, it is a message of encouragement and refreshment. 

This provokes consideration concerning what I want to communicate to those whom I serve, especially about who I am and what is important in relation to those whom I serve. There does not appear to be a comprehensive way to articulate a complete response, since I am everchanging and the vantage points to answering are many. Below are three commitments that I regard as important for those whom I serve to know.

I am committed to intimate, relational discipleship. I believe that deep, sacrificial discipleship is a fundamental task for God’s people. The discipleship paradigm given by the earliest Christians following Jesus’ model is death before resurrection. Jesus says, “If anyone would come after me, let him deny himself and take up his cross and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it” (Mark 8:34b-35). The apostle Paul says it this way: “For we who live are always being given over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh.  So death is at work in us, but life in you” (2 Corinthians 4:11-12). The Apostle Paul challenges the elders at Ephesus to sacrificially give themselves to the flock of God, because Jesus said, “It is more blessed to give than to receive” (Acts 20:17-38). Giving of ourselves to the needs of others is what the gospel commands from us (Philippians 2:4ff) and takes various forms in various contexts.  

Discipleship happens in a variety of contexts, formally and informally.[1] I find sometimes that the most memorable and impactful discipleship happens at unexpecting times, in unexpecting places. Other times, the most memorable and impactful discipleship happens in expected times, in expected places. Discipleship is bigger than a time or a place. Discipleship is more than an event. Discipleship is a way of life. It happens anytime God’s people intentional or unintentional gather and live under the reign of Jesus. 

Jesus modeled discipleship in this way: as he went. Jesus understood his mission and discipled on the way. Jesus’ discipleship was not static. Although people came to Jesus, he continued on his mission. In fact, there was a group of disciples that followed Jesus as he traveled and with whom he invested in more deeply, more intimately than the crowds that sought him. Jesus was found in the Gospels teaching others on the way or discipling while feasting with a group. Jesus took opportunity both in the synagogue and beyond to bring life to those who approached him in every given context. As a Spirit-empowered people, there is no difference how we disciple. Like Jesus, we disciple on the go. We bring people alongside us as we go-about doing life under the reign of Jesus, extending grace and thanksgiving to all who come. 

Discipleship that is self-sacrificial and leads toward intimacy with one another and with the Father. It is easy for me to assent to the self-sacrificial nature of discipleship, because I know and rehearse the gospel often. But intellectual assent sometimes isn’t aligned with the heart. I know that to follow Jesus is to take up my cross and follow. I know the benefits of obedient sacrifice, but my heart rebels. The self-sacrificial nature of discipleship is rooted in Jesus’ prayer on the Mount of Olives: Not what I will, but what you will (Mark 14:36). Our will for what is to come and what sacrifices are to be made for another to experience life in the Father is not always the will of the Father. We sacrifice desires, attitudes, and actions as we come alongside another on our journey to the New Eden, caring for and challenging one another in the faith as we are renewed day by day into the image of King Jesus by the power of his Spirit. Jesus agonized over what he took up: sacrificing himself so that you and I could be together in right relationship with the Father. While you and I are not appeasing the wrath of God for sins on behalf of humanity as Jesus did through his suffering, death, resurrection, and ascension to the right hand of the Father, we are divine partakers and emissaries of that good news on earth. The good news resides in us because the Spirit of Christ resides in us. As a result, we ourselves can rejoice in our sufferings for the sake of others and confess that in our flesh we are filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church (Colossians 1:24). And in the end, the Spirit of the Father gives life. 

I am forever grateful for the men and women who vulnerably invested in my life and sacrificially embodied Jesus to me. These seasons have been good and refreshing to my soul and have deeply formed who I am, because they were willing to live out their faith vulnerably and sacrificially with me. My father’s theological acumen and rigorous pragmatics shaped my view of the relationship between theology and practice, my mentor’s generosity and desire to know God’s Word, my youth pastor’s weekly one-on-one discipleship, my mother’s quiet outworking of prayer and caretaking, my grandfather’s and generosity, my mentor’s wife’s hospitality and steadfastness, my New Testament’s professor’s careful exposition of Scripture and love for Christ’s kingdom, my evangelism professor’s love for the poor and homeless, my theology professor’s constant challenge to be shaped by theological belief, my father’s childhood friend’s  mission endeavors, and I could go on have all influenced my intellectual, spiritual, and emotional formation. All this influence began because someone sacrificially cared. In many cases, it began with the question “How are you?” or “Will you come along with me?” Relationships formed and the Spirit worked within me. Discipleship begins with “follow me” (Mark 8:34) and “be imitators of me, as I am of Christ” (1 Corinthians 11:1). 

I am committed to ministry leaders. Though it may sound cliché, Jesus had his twelve. I have mine. No, it’s not a literal twelve; although, it could easily be. Investing in a few is committing to the multitude. I do not merely pour myself into these few others so that they may lead and serve well, but so that the few may pour into their few so that their few may lead and serve well. I do not necessarily mean that everyone is a leader, but those who are submitted to the Messiah are able to serve Christ’s kingdom according to Spirit-enabled gifting.

God’s design for the people of God covenanted in local communities is to serve one another and the kingdom of Christ through the gifts his Spirit has given. Investing in ministry leaders (and the congregation at-large) provides opportunity to equip people for the work of ministry which the Father has called them to do for the Christ. But let’s face reality. Many people do not know where they belong in the kingdom of Christ. They know that they love Jesus and desire to be like him, but their identity in Christ and place in Christ’s kingdom has not been foraged with clarity. Yet this is a necessity for the body of Christ to strive side by side for the faith of the gospel in harmony (Philippians 1:27). Thus, the worth of discipling ministry leaders: leaders shepherding the people of God intentionally and healthily into communion with the Father by the Spirit’s power.

Discipling ministry leaders is difficult but necessary work. Discipling ministry leaders requires devoting yourself to them and their plight all the while releasing and empowering disciples to do the same. This is no easy task, rather self-sacrificial and risky. Jesus invested into and sent out his disciples who throughout his ministry doubted and betrayed him. Nevertheless, Jesus invested. Jesus continued with the disciples though they routinely doubted. Jesus knew he would betray by a disciple yet did not remove those disciples from his presence. Rather, Jesus invested, empowered, and released those disciples to participate in the mission of the kingdom of God. As a pastor shepherding the people of God, I have that same aim: investing, empowering, and releasing those disciples to participate in the mission of the kingdom of God.

I am committed to critical, transparent dialogue. One scene from a short play by Will Eno reverberates in my mind often. The coach is in his end of season press conference. It’s him and the press. The spotlight is on him, his coaching abilities, and his team’s losing season. The Coach laments,

You’re probably thinking: Could someone in this condition ever get it together and grab it with both hands and win us a championship, given the fact he’s halfway-gone in distraction…Could someone like this ever show us how not to lose? Well, I’ll tell you, because I came here to tell you a few things. I came here to feel the burn from your flash bulbs, and to speak a few things into that harsh light, my heart included. And the answer is I don’t know. I don’t know if I can lead anyone to victory, or even lead anyone anywhere. I don’t know if my plan is a good one, or even if I have a good one.[2]

Leadership is difficult, and solutions are not always evident. After an uncomfortable loss, NHL Columbus Blue Jackets’ coach, John Tortorella, walked out of his presser after reporters continued to drill him with game breakdown questions during postgame press conference after a 4 -1 loss over the Washington Capitals in the first round of the NHL playoffs. [3]

It is easy as a leader to shut out criticism and critical dialogue. Criticism without encouragement wears down leaders and becomes exhausting. Leaders can’t avoid criticism. Even if the critic is not the same day after day, there will be a critic. Some will intend harm; others intend good. Nevertheless, criticism requires leaders to swallow pride. In my experience, criticism is easier than encouragement. You don’t have to look far for criticism. Something will stick out. However, finding encouragement sometimes takes work, especially if you can’t immediately see outstanding attributes of a given situation. I have found in my experience criticism often comes without a full picture of the given situation or a difference in expectations. Yet, I do not think this invalidates a given criticism nor the one who critics. Criticism allows the leader to see blind spots in his leadership and organization. Blind spots are inevitable, but not all criticism is equally received. 

The underlying theological framework for critical, transparent dialogue in the local church begins with the identity of the congregation as a people under the reign of Christ as the people of God and of the Father’s family (Hebrews 2:10-11; 1 Peter 2:9-10). In this way we function, live, and decision-make: with our status together as fellow heirs of the kingdom, even amid a crooked world. In other words, we are eternally family. Thus, we fight and forgive one another faithfully. We disagree with compassion, bearing with one another in love (Colossians 3:12-17). We speak truth to each other in love (Ephesians 4:15). We are honest with one another. We are transparent about where we are, but we seek one another with the love of the Foremost Brother, King Jesus. We disagree but with patience seek unity in Jesus. We do all of this because the love of Christ controls us as brothers and sisters in Christ. We have hard, difficult conversations because the Father in his kindness spoke Truth to us when we were rebellious. Our brotherhood and sisterhood in Christ are evidenced by how we care for one another in critical, transparent dialogue.

A voiceless congregation is not useful for me as a pastor nor healthy for a congregation. The ministry of which I am a shepherd is not mine, but the Spirit-empowered church’s ministry; chiefly, it is Christ’s ministry, who is the Chief Shepherd. As a shepherd of the household of God, my responsibility is not to dictate oppressively what God’s people are to think and do. I appreciate a congregation that can think and do for themselves what God has called them to think and do. Sometimes this opens us up to diverse and opposing ways to achieve a given goal; yet is this not one reason God gave us reason and authority? Reason to think, and pastoral authority to serve and lead God’s people (see Acts 20:17-38).

Concluding Thoughts. The church is Christ’s congregation, in whom the Spirit is (re)shaping for the good pleasures of the Father in this present evil world. The church is an outpost and an embassy for Christ in the mist of broken world. This brokenness seeps, sometimes surging, into the life of the church as we live in the already-not-yet reality of the reign of Christ, eagerly awaiting his return. Yet we are commanded to love one another as Christ loved us; thus, the reason why we must be ready to love each other deeply, exposing our weaknesses and challenging one another to walk in Jesus’ marvelous light by dying to ourselves so that the Spirit will bring life to others through us.

[1]  Deuteronomy 6:4-9 is an example of how discipleship happens in various daily activities, whereas the Didache is an example of a formal discipleship teaching tool (that is, a catechism). For those who are not aware, the Didache is an early Christian writing that seems to be intended for those preparing for baptism into the Church.

[2] “Behold the Coach, in a Blazer, Uninsured” in Oh, the Humanity and Other Good Intentions, 12-13.

[3] https://www.nbcsports.com/washington/capitals/john-tortorella-has-no-answers-walks-out-postgame-press-conference-after-game-4

Purpose: A Cruciformed Approach to Life, Gifting, & Decision-Making

Q: What is the chief end of man? A: Man’s chief and highest end is to glorify God, and fully enjoy him forever. — Westminster Catechism, Question 1[1]

Q: What is our only hope in life and death? A: That we are not our own but belong, body and soul, both in life and death, to God and to our Savior Jesus Christ. — New City Catechism, Question 1[2] 

While applying for a lead pastorate, I came across this question by the search team: what is your purpose? This is a big question that I think both the Westminster Catechism and New City Catechism begin to capture in their respective first question. These catechisms elucidate the heart of our purpose: wholly belonging to and glorifying the Triune Life-Giver by enjoying him forever in Christ. As I contemplated this question about purpose, I sought to consider a theological framework to articulate my purpose.[3] The goal is to briefly show how the death, resurrection, and kingship of Jesus informs my purpose as evidenced in the areas of life, gifting, and decision-making. 

My purpose is to frame my life, gifting, and decision-making in light of Jesus' death, resurrection, and kingship. I pursue this purpose in Christ through the Spirit's empowerment by the Father’s favor.

In light of Jesus' death: My decision-making is about counting others more significant than myself, because that is what Christ did for me.  This affects my marriage, my neighbors, and my service in the church. The apostle Paul says it this way, “…always carrying in the body the death of Jesus, so that the life of Jesus may also be manifested in our bodies…So death is at work in us, but life in you” (2 Cor. 4:10-12). After I resigned as children’s pastor from First Baptist Church of Farmersville, I had an opportunity to serve at two other churches in the community in the interim season. Rather than serving the church that had more resources and many gifted members, I chose through the Spirit’s leading a smaller church where I thought my wife and I could serve sacrificially, deeply investing ourselves in the people, so that the Father would make much of Jesus through our investment.

In light of Jesus' resurrection: I use my gifting so that others may receive life and make much of Jesus. The Lord has given me several spiritual gifts to serve his church, including teaching, wisdom, leadership, and shepherding. As an act of worship, I use these gifts to build up Christ’s kingdom. In recent years, I have served the church, leading teams of volunteers to minister in both urban and rural areas of North Texas. Within my role as associate pastor, I have preached and taught Scripture on a regular basis as well as counseled both children and adults alike. Throughout the years, I have used my cultural acumen and language aptitude to serve Christ’s kingdom through international missions. I discern when people are on the fringe or comprise vulnerable populations. This discernment has manifested itself in numerous ways, in my prayer life, CASA volunteering, ministry to at-risk kids, and counseling special needs families. Jesus brought life to me, and through his Spirit I desire to see others experience healing and life.

In light of Jesus' kingship: My life is shaped under the authority of the King, and his kingship informs my life and my enjoyment of his creation. This truth allows me to live in freedom to Christ, knowing that everything and everyone is subject to his judgment. This evokes a lifestyle of repentance and brings a sense of liberation from the need to control circumstances.[4] Jesus reigns and I do not. As a citizen of God’s people, I serve at the pleasure of King Jesus. As a pastor, I serve as one of Christ’s under-shepherds, being shepherded by Christ himself. Living under the kingship of Jesus pushes me to serve as an ambassador of Christ’s kingdom in the midst of a broken, evil world.

[1] https://www.ligonier.org/learn/articles/westminster-larger-catechism/

[2] http://newcitycatechism.com/new-city-catechism/#1

[3] There is a bit more to be said at a later time about (1) framing this question theologically, (2) constructing it in roughly individualistic manner as opposed to articulating a community-oriented perspective of my purpose, and (3) the limitations and subjectivity of the use of life, gifting, and decision-making as categories. We could use theological grids to discuss ministry practice among other activities and ontologies.

[4] Repentance before God and others is an ongoing activity. Recently, I failed to be gentle to a friend. I confessed and sought forgiveness. The biblical model for apologies is confession seeking reconciliation and forgiveness. There is more to be said at a later time.

Gospel Friendship: Practical Steps

(Part 1 can be accessed here.)

As we gather, participating through the Spirit in the Father’s new creation in our local Christ community, how can we care for one another with such care? Below are seven ways that we can move from pleasantry to Christ-exalting care: 

1.     Identify the work of the Lord in your life and other around you. Ask yourself, “What is the Lord doing in my life today, this week, this season?” If you do not know, observe some areas of your life you can thank the Lord for providing, reinforcing, encouraging, and/or reshaping. Maybe through meditating on God’s Word, the Lord has changed your thinking about someone or some circumstance. Maybe through spending time with a fellow Christ follower, they have encouraged or challenged you in some way that has built you up or brought you into more intimate relationship with Jesus or his people. Maybe you see the Lord providing, encouraging, or reshaping someone else. Identify the work of the Lord and give thanks for his work. 

2.     Share with others struggles, victories, and how the Lord is shaping you. Sharing your struggles with others can be both fear-inducing and liberating. Unfortunately, sometimes people abuse the information they know. This is why many of us don’t want to share the things we think or struggle through. We’re afraid of what someone may do with the information. Rest assured, the Lord is redeeming you. He brings us out of the ashes for his glory. Creating a culture of intimacy to share struggles begins with prudence and humility. Caring for another requires a person to not haphazardly or unnecessarily share another’s struggles. Yet sharing one’s struggles can be liberating. You may be surprised that someone else has already traveled a similar road or your previous struggles and victories may give hope to others. Sharing struggles allow you to ask accountability from others or others from you. Sharing how the Lord is shaping you or observing how he is shaping someone else breaths life and hope into your Christ community, as you celebrate the Father’s redemption amongst the community through Jesus by the power of the Spirit. Prayerful discern a Jesus follower with whom you can share. Invite this person to gather with you over a meal or coffee.

3.     Ask others for help in decision-making, doing tasks, and prayer for physical and spiritual needs. Asking others for help is one way you can care for someone and they for you. Helping one another is an entry point into your life and theirs. Living life on your own can be difficult. While Jesus gave us his Spirit and his Spirit gave us Scripture to hear, the Father also gave us a Spirit-empowered community under Jesus’ authority. This community is able to use her collective wisdom, energy, and prayer life for the good for one another. Asking for help is a humbling request; yet, at the cross we are on level ground with each other. Asking for help provides intentional opportunity for your Spirit-filled community to speak into your life, for you to be known, and for you to know love those around you.

4.     Invite others to be a part of your life, messiness and all, through conversations, meals, and time together.  Intentionally inviting others into your life begins with letting yourself be known and seeking to know others. This begins with conversations and is as easy as asking someone over for dinner or to go shopping or out to a game. Find interest with another and care for them beyond your mutual interests. Yes, sometime this requires you to push beyond annoyances or interest for which you care little, but the reward of caring and being cared for outweighs your desires; although, it may not seem that way in the moment. The work of the Spirit in this relationship will be a pleasant aroma to the Father. When you invite others into life, let them see messiness of your life by inviting them into messy situations (i.e., messy house, a messy relationship, etc.), allowing them to peer into how the Lord is shaping you in all of your imperfection and messiness. Nothing can replace time together sharing “real” life with one another. 

5.     Encourage and challenge others to pursue the way of Jesus in all things. You and I live in a really messed up, evil world. There is enough cynicism and hateful criticism to go around, but it’s unacceptable among God’s people. The Bible makes this clear: believers are to encourage and to challenge another, or exhort and rebuke each other, in the faith. The spirit of both encouragement and challenging one another is to be done in a way that makes much of Jesus. How do you encourage others to pursue the way of Jesus in all things? Observe one aspect you notice about what the Lord is doing in a person’s life or something you’ve noticed that someone is doing well in the way of Jesus. When our focus is on what the Spirit of Christ is doing in us and our neighbors, our way of thinking and our approach to the world changes to see the Spirit of Christ in our midst.

6.     Pursue others with self-sacrificial love, transparency, and loyalty. Self-sacrificial love is difficult. Period. Pursuing others self-sacrificially displays the crucified-yet-risen Jesus to others, which makes the difficulty of self-sacrifice and transparency worth the pursuit. This may mean that you or I are burned by others occasionally, but we’ve burned Jesus; yet Jesus pursues us for the glory of the Father. Be faithful and loyal in your friendships, even when it hurts. Have mercy and compassion when pursuing others. Give opportunities for another person to walk with you through difficult seasons. Don’t gloss over the messiness. Work in the messiness to care for another. Let the work of the Spirit be at work in your messiness and walk with others in their messiness.

7.     Permit others to care for you with the self-sacrificial love of Jesus. While you may enjoy caring for others, letting others care for you also displays the crucified-yet-risen Jesus. Permitting this care from others begins with a posture of humility, laying down yourself at the level ground of the cross. The Spirit has gifted others with gifts, talents, and resources to be used for to serve others and the kingdom of Christ. Declining another’s care may, in fact, decline Christ’s provision for you in a given circumstance. How you permit others to care for you demonstrates how you view yourself in light of the reign of Christ. Do you allow the people of God to care for you or are you self-reliant? How do you permit others to care for you? 

Gospel Friendship: A Theological Framework

Better is open rebuke than hidden love. Faithful are the wounds of a friend; profuse are the kisses of an enemy. — Proverbs 27:5-6 (ESV) 

Platitudes. Pleasantries. These two Ps have room in the Christian life as entry points into relationship with one another, yet they often take up too much room among the people of God as we gather. “You look nice today” or when asked “how are you” a person replies “I’m good” ring throughout our congregations as if we are extruding gospel friendliness. Friendliness is a fundamental characteristic of the gospel, but platitudes and pleasantries are not the telos or the ultimate end to gospel friendliness. Gospel-driven friendliness presses beyond social norms and pursues sacrificially the very heart of another person, seeking another’s wellbeing under the reign of Christ. Pleasantries are polite social remarks towards a person. Platitudes are banal, trite remarks toward a person. But nothing about the kingdom of Christ or the work of Christ in our life ends with the banal or trite or mere pleasantry. The Spirit is at work among us, having delivered us from the kingdom of darkness into the kingdom of the Father’s Beloved Son. This changes everything. 

The gospel has changed us. Our identity is no longer bound up in the brokenness of this evil present age. Our identity is wrapped in Christ himself, who is seated in the heavenlies at the right hand of the Father awaiting his anticipated return to gather his people and recreate the heavens and the earth as one fully in fellowship with the Triune Life-Giver. Our hope, our life, is greater than platitudes and pleasantries alone. Through the Spirit of Christ’s empowerment, we press light into the darkness. The ordinary becomes sacred and the sacred, ordinary through the work of the Spirit among us.

With the Spirit among us and our identity in Christ secured, Paul encourages the people of God to set our minds on the things above because that is where Christ is. He reminds us that our life is hidden with Christ, because we have died to ourselves and live to Christ. This changes the telos of our care for one another, no longer relying on small talk to pass the day, but making every moment about the mutual love that spurs one another to seek the life of Christ in us.

Much of the New Testament is concerned with Jesus followers’ care for one another as the Father cares. This is a central theme of the New Testament from the Gospels to the Apocalypse. Out of this theme arises what is known as the “one anothers”. The “one anothers” are commands in the New Testament that refer to the mutual care among God’s people. One of the “one anothers” is found in Romans 15:7 where the apostle Paul writes, “Welcome one another as Christ has welcomed you, for the glory of God.” Paul concludes his letter to the congregation at Corinth writing, “Finally, brothers, rejoice. Aim for restoration, comfort one another, agree with one another, live in peace; and the God of love and peace will be with you.”[1] And among the fifty plus references to the “one anothers” that refer to the mutual care of God’s people, fourteen refer to loving one another, such as when Jesus says to his disciples in his farewell discourse, “A new commandment I give to you, that you love one another: just as I have loved you, you also are to love one another. By this all people will know that you are my disciples, if you have love for one another.”[2] The trend in the New Testament, whether within explicit “one another” statements or implicit instruction is that our mutual care for one another is grounded in the Triune Life-Giver’s love for us, his self-sacrificial love. 

By his self-sacrificial love for us, our pleasantries and platitudes flower into welcoming one another as Christ welcomed us into his kingdom through his self-sacrificial love. This kind of love is dangerous and risky, because we are left vulnerable to wounding others or being wounded by others and, in fact, we experience both wounding and being wounded. Yet the beauty of Christ’s redemption at work in us is that as Christ welcomed us most intimately so we welcome others, aiming for the restoration that the Father gives by his Spirit and will consummate. For as the Spirit dwells in us, so also the Word of Christ dwells in us. 

With the Spirit among us, the apostle Paul encourages God’s people to live out the ethic of the gospel by putting to death the earthly things while putting on the way of Christ, our new humanity in Christ, so that the peace of Christ can rule in us. This is no easy task, that is to walk in the Spirit, but a gracious work of the Spirit in us. Our minds and hearts desire what is not of the Father’s kingdom. These desires, attitudes, and actions linger in this broken world, but notice with what address the apostle Paul addresses believers in Colossians 3:12: God’s chosen ones, holy and beloved. This ethic that the gospel calls us toward begins in our status as God’s new creation and furthermore God’s beloved sons and daughters. Our righteous and familial status before the Father changes everything, especially the way we engage one another. Therefore, we engage one another differently, namely as Spirit-empowered brothers and sisters. We move beyond the platitudes and pleasantries. With the Spirit’s refreshment, we move beyond our inattentiveness to one another toward actively and richly pressing into one another self-sacrificially as fellow heirs of God’s new creation, modeling Christ’s love for us to one another. This is why the Spirit says through Paul, “And above all of these things put on love.”[3] All other characteristics of the kingdom of Christ flow out of our love for one another producing an affectionate care for one another in the broken world.[4] This kind affectionate care, this gospel friendliness among us is grounded by our identity as the Father’s beloved. 

As God’s beloved, the nature of our relationships is reshaped by Christ’s Spirit, as we seek to let the peace of Christ rule and the Word of Christ dwell in us. Our relationships become about drawing near to the Lord together, spurring on one another toward holiness and good works. This is why the Spirit says through the apostle Paul, “with all wisdom teaching and instructing one another”. The apostle is not referring to teaching and instructing as a spiritual gift only given to some, but rather something we do together whenever we gather. I find it interesting what Paul doesn’t say here, namely “teach what accords with sound doctrine” as he says elsewhere, but “with wisdom”. What then is wisdom, but living in the fear the Lord? This passage in Colossians is shaped by our thankfulness as the peace of Christ rules and the Word of Christ dwells among us as we do everything in word and deed with thankfulness to the Father.[5]

Discerning the reign of Christ in our very personhood and in others provokes thankfulness, because the Spirit is at work making all things new even in this profoundly confusing, deceitful, and evil world in which we live. And it’s out of the work of the Spirit and the reign of Christ that our thankfulness flows in love toward one another and worship toward the Father. This thankful love is the very love that flows in and through and between the Trinity—the Father, the Son, and the Spirit. We visibly express this intimate love to one another as a people under Christ’s reign.

How then do we live, gather, and speak truth in such a way that moves beyond our platitudes to gospel friendliness? We allow our Christ community to speak truth into our life. We allow our Christ community to show up in our life. We allow our Christ community to know our life—struggles and all, so that they others may see and participate in the good work of the Spirit through Christ glorifying the Father. But We also do this for those in our Christ community. We speak truth into others’ lives. We show up in their life. We know their life—struggles and all. We walk in sacrificial love alongside one another, making much of Jesus in the life of those with whom we gather. 

We should not expect our gospel friendships and gatherings to be glamorous and struggle free, gathering and sharing life from a position of power and strength, but rather a posture of humility and weakness allowing the Spirit to make much of Jesus through the work he is progressively accomplishing. Even when we are in mire of rebellion or disorientation, the Spirit is at work while also providing a community of God’s people who are also treasured, fragile jars of clay who can support, encourage, and challenge us toward Jesus. 

When my life is accountable under the rule of Christ and to others who I know sacrificially loves and cares for me, I find comfort. I learned many years ago that my heart is deceitful and desperately sick (Jeremiah 17:9). My heart pursues its desires rather than the desires of Christ. The desires my heart pursues are not always in my best interest or in the best interest of others. The Father has given to us his Spirit to reorient our hearts to himself, and he has knitted those who walk with Jesus together through his Spirit to walk together in the midst of this present evil world, displaying his new creation amidst this present evil world.

So, when Proverbs 27:5-6 says, “Better is open rebuke than hidden love. Faithful are the wounds of a friend; profuse are the kisses of an enemy,” we should expect nothing less than cautions and challenges from people in our Christ community who care for our well-being in Christ. Care sometimes stings and hurts, because we hear truth that does not resolve our heart desires. Pleasantries and platitudes do not open the heart. Pleasantries and platitudes do not press us together toward Jesus. We must press deeper into one another, so that we can sacrificially care for one another in the way of Jesus in midst of turmoil and chaos, pressing one another into the Life-giving Word who is the author and finisher of our faith.

Some of us have never been taught to move beyond the platitudes and pleasantries. Others of us are afraid of the vulnerability required, while others of us have never considered how to be friends in light of King Jesus. But the gospel demands it, and local Christ communities—local congregational gatherings— will most robustly display the goodness and beauty of the Father’s new creation to one another and to the watching chaotic, evil world.

(Part 2 to follow.)

[1] 2 Corinthians 13:11

[2] John 13:34-35

[3] Colossians 3:14

[4] Take a look at the structure of Colossians 3:12-17. Also, notice what flows from love: compassionate affection, kindness, humility, gentleness, patience, tolerance, and forgiveness. The governing and chief virtue in the Christian life is love from which all other virtues flow.

[5] And let’s face the music: we often fail at doing in word and action everything in the name of the Lord with thankfulness to the Father. However, our failure to walk in thankfulness is not liberty to walk in our failure. It is an invitation to frame our life with thankfulness to the Father.

The Embodied Gratitude of the Cross

I had somewhere to go. There were few efficient options to get where I was going. The parking lot was crammed with the Chick-fil-A lunch rush. I had my waffle fries in hand. Exiting the drive-thru, I anticipated a turn into the parking lot to get to my designated route except there a car sat still the wrong way with the driver attempting to get into the Chick-fil-A line. My efficient route out of the parking lot stood patently void. I was inexcusably frustrated that I couldn’t go the way that was rightfully mine to go. I’ve theorized for a time that the attitude and actions a person commits while driving speaks to their actual theology (belief of who God is and what he is doing) and theopraxis (outworking of who God is and what he is doing in the world). And in this circumstance, it did. You know those moments when you are inexcusably frustrated at a small, insignificant obstacle? My circumstance exposed a heart desire within me that is not in harmony with the Life-giving Father: selfishness and ingratitude for the situations that change my plans. 

Do you see it? Selfish. Ungrateful. Control. These attitudes all surged in a nanosecond, swallowing and redirecting my emotions from the cross to the self. And without discernment, I chose the self. The driver in the other car? Remained unaffected not knowing the surge of emotion overtaking my soul. Yet for me a stark reminder that while I profess Jesus as King and have right standing with the Father in Jesus by the Spirit’s power, I am feeble and rebellious toward my King. 

Don’t mishear me. The Father created emotions for our good. Emotions are a gift from God. Emotions should be expressed. Anger, frustration, sadness, etc. all have their place in the righteous life. My emotions in this moment were a signpost of the reign of sin within me. Whether the driver was in the right or the wrong, my sin reigned without excuse. Beneath my frustration lurked not merely a sense for justice but of selfishness, ungratefulness, and control.

In that seemingly trivial, fleeting moment, my response to the situation reflected neither my gratitude toward the Father nor his compassion and mercy toward me in Christ. My response was utterly about me: my desire to do what I wanted and my desire for control. You wouldn’t necessarily think that such a fleeting moment would reveal so much about the heart, but these moments reveal our heart desires. These moments are opportunities for the Spirit of Christ to disciple us, transforming us to be like King Jesus. How we respond in the most trivial moments bear witness to our willingness to live under the reign of Christ and in his kingdom and to our actual theology and theopraxis, because there is no area of creation or the human embodied that must not submit to the will of the Father and be transformed by the reign of Jesus.

The gospel is the restorative balm to a broken creation and a wicked human heart. Nothing is to be left undone. And nothing will be left undone. Jesus has redeemed. Jesus changes everything. No moment in time, no attitude in the heart, no action in history is beyond Christ’s rule. This includes those small seemingly insignificant moments, thoughts, and actions throughout your day that are under Christ’s rule. 

The reign of Jesus in a person’s life produces gratitude. Remember, Zacchaeus response to Jesus’s self-invitation to Zacchaeus’s home (Luke 19:1-10)? He received Jesus joyfully. For cynics like myself, seeing and tasting the gratitude of the cross isn't something easily recognized or experienced. Sadly, the rootedness of the gospel did not have this effect on my life very early in my walk with Jesus. I did not wrestle with my emotions in light of the reign of Jesus. My early faith formation was heavily moral and intellectual. My cynicism came at the cost of not most fully comprehending my gratitude of the cross in every thought, action, and attitude. I took for granted the life-giving, peace-encompassing nature of Jesus’ mission to rescue me from my wretchedness. But Christ's goodness overwhelms, and his Spirit changes the heart in darkness's midst.

While Jesus does not leave us in our mire, we do still live in a broken, evil world which has influenced our core identity, our habits, and our emotions. Our personhood still feels the effects of and unfortunately participates in sin, though we have been made righteous before the Father in Christ. The good news is that the Spirit of Christ has changed our identity and is changing our personhood to be like Jesus from one degree of glory to another. And this is where gratitude in the insignificant moments, thoughts, and actions becomes extraordinarily beautiful: we see the life-giving work of the Spirit in our lives and by extension experience presence of the kingdom of Christ in our midst. Yes, that kingdom which we eagerly await which is of the wholly good, holy, beautiful, and just Father of all creation, the very One who by his Spirit raised our kingly brother, Jesus, from the dead and gave him all power and dominion. 

Gratitude is an immediate response to the work of Jesus, like we see in the story of Zacchaeus, but gratitude is also a cultivated response to the work of the Spirit in our life. It’s an on-going response to the work of the gospel that is fostered through seeing and tasting the goodness of the Father in every attitude, every action, and every moment of our life precisely because Christ is at-work in every moment. 

Frustrating moments and sinful moments happen, although they are not to be excused. What I do when these moments, attitudes, and actions happen matter: repentance. Repentance is the answer. Pressing into Christ’s forgiveness and seeking to change our heart response by the Spirit’s power. I can pursue repentance by acknowledging the lies I believe or the sins I commit, confessing them to the Father, and seeking wisdom and accountability from others who love Jesus.

The apostle Paul says “And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Colossians 3:17). This is the embodied gratitude of the cross. When our gratitude for Jesus shapes us, it shapes our response to the world around us, even in all of its malevolence, because Christ brought life to us in the midst of darkness. As we surrender our trivial moments, attitudes, and actions to the reign of Christ, the Spirit brings life to us and to others. And every action, every attitude, and every moment visibly demonstrate what you and I actually believe about who God is and what God is doing in our midst. 

An Ode to Christ's Healing Hurt

Hurt among God’s people is a very deep realty in this broken world. Many of us have deep agonizing wounds caused by others or ourselves have wounded. But, O, how beautiful is the gospel that brings peace and restoration through the Spirit of Christ. Jesus sets us free from our hurts and brings us peace-encompassing forgiveness. While the scars of our wounds remain as the wounds on Jesus remained, we have been freed from our rebellion and the hurt that keeps us in the bondage of rebellion and destruction— no longer a slave to our destructive bondage but bound to the goodness of Christ. May Christ’s compassion and mercy lead the way in our actions and attitudes. For the sweet aroma of his processional has already gone before us victoriously, defeating the stings of death. O may Christ’s compassion lead the way and ever be present as we live under his rule in this cruel world, anticipating the consummation of his new creation.