Being Outreach

 

Matthew 28:16-20 - Trinity Sunday, May 31st, 2026

The church of Jesus Christ proclaims the gospel and lives the gospel

Belonging

 

There is something life-giving about belonging. When one feels that they are in the presence of people who actually care about them, and want them around, it brings a true sense of joy.

Biblical Community is a creation of God. It is an aspect of redemption that we are returned to being made in God's image: "Let us create mankind in our own image; Male and female, created he them". In chapter two, Genesis reveals the Lord saying: “It is not good that the man should be alone". Then the woman is created.

While some scholars postulate that the "us" of God in Genesis 1 is the court of heaven, I submit that it is a more likely interpretation that the "our" in verse 26 is a reference to the three persons of the Trinity. Thus, the character of God and the complete unity He has with himself, is the basis of being human. We are communal in our very beginnings and character. To be isolated and unhealthily individualistic is in conflict with our how we have been created as humans.

The results of humankind's sin and rebellion is a breaking and corruption of our relationship with God and with the networks of people now present among us. The redemption of Jesus Christ and the koinonia (fellowship) of the Community of Christ, i.e., the church, i.e., the kingdom of God, i.e., the New Covenant People of God, is the redemptive answer to the longing we have to belong.

However, we are often resistant to this communal reality due to our continuing desire for control, self-protection, and our over-reactions to the harm we have experienced in our lifetimes. The answer to these challenges to "belonging" is not a thoughtless groupthink or a cult-like existence as a church. It is a healthy embrace of the complexities of being healthily self-differentiated (and discerning) as individuals, while submissive to the ways that Christ has called his church to function as a body in unity. We are repeatedly taught to follow "sound doctrine" and to be a people of servanthood, selflessness, and discernment. To belong, we must embrace our need to be shaped and challenged by the community that Christ has called us to be.

Jesus Christ has tasked his called clergy with authority and the equipping of the saints for wisdom and service. We have been given a sacred and important task as shepherds and teachers. We hold to what cannot change and that which must not be manipulated. We do this out of a commitment and love for God and his people. For those redeemed or listening to the Gospel regarding the salvation that he offers.

The below video sermon examines the blessings and characteristics of the fellowship and shared life of the Church of Jesus Christ in its earliest days. There is much to be encouraged and challenged by, as we seek to help others “belong”, and as we seek to engage our “belonging” as human beings once more as his people.

Peace to the People

There is a phrase that comes up often in mystery and police shows: "Well, she kept herself to herself". The police representative is asking about the neighbor who disappeared, the person in the apartment across the hall who is a suspect in a crime, or a person next door who may have just committed a violent crime and has been arrested: "Well, I didn't really know them. They kept themselves to themselves".

Many people might make the mistake of thinking that someone who isolates themselves from community or from other people is a "peaceful" person. They keep themselves to themselves. They keep their head down. They avoid risk. They don’t offend people or get into relational conflict because they isolate themselves to avoid all of this stickiness. Is that what it means to be a "peaceful" Christian or a "peacemaker" as a Disciple of Christ?

Proverbs 18:1-2

The one who lives alone is self-indulgent,
showing contempt for all who have sound judgement.

A fool takes no pleasure in understanding,
but only in expressing personal opinion.

As Proverbs and a host of other teachings in Holy Scripture make clear: avoiding the difficulty of community often goes hand-in-hand with a selfish, opinionated, and unhealthy individualism. This person isolates themself so that opinions can stay intact and lifestyles and family cultural values never have to change; according to Proverbs this reveals some kind of self-indulgence and self-centeredness. One can't be a peacemaker as a Disciple of Christ, when our lives all about "me and my own". And yet, this is how many Christians choose to live. When problems arise, Christian Community, no matter how healthy (yet imperfect), is easily discarded with little consequence to everyday living.

This Sunday we will look at what it means to be a peacemaker, including what Jesus and Holy Scripture teach about it. As usual, Jesus says something very dangerous (and if a clergy person is smart, they will wisely navigate this minefield). However, in the time-period he said it in, it would have been scandalous! Women couldn’t get employment, families could be thrown out of synagogue, workers could lose their business connections and their only source of income! Family was the horizontal, everyday stability of first century life. And yet, Jesus says this:

Matt 10:34-39

34 “Do not think that I have come to bring peace to the earth; I have not come to bring peace, but a                 sword.

35 For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-        law against her mother-in-law; 

36 and one’s foes will be members of one’s own household.

37 Whoever loves father or mother more than me is not worthy of me; and whoever loves son or daughter more than me is not worthy of me; 38 and whoever does not take up the cross and follow me is not worthy of me. 39 Those who find their life will lose it, and those who lose their life for my sake will find it.

What!!??

To paraphrase Jesus and the Apostles: “the truth doesn’t change due to our ability or inability to stomach it.” The true peacemaker does NOT put the needs of himself/herself above certain things that Christ calls us to, no matter how difficult it is to do in the context of our inherited or developed views about marriage and family life. The only way to truly love another person, including our closest blood relations, is through the eyes and teachings of Jesus.

However, this does not mean that we turn our brains off and go throwing ourselves into undiscerned church busyness or undiscerned spiritual decision making. Sadly, there are many churches that will use and burn people out if they are allowed to do so. The “secret to the successful spiritual life” is constantly being sold by a rotating group of self-proclaimed experts. What we are called to is a sacrificial use of our spiritual gifts for the church and the world, but this does not negate our responsibilities as good stewards of our lives and the families we love. The point is, we are to make these often difficult and complicated decisions through the lenses of Jesus Christ and his callings on us with the aid of other, wise believers among us. If we choose not to, we risk becoming slaves to our own individualism, insecurities, and selfishness.

Lent is a time to look at why we are so emotionally committed to certain things in our lives, and to ask ourselves why we see these things as immovable entities. It is a time to find community with others facing the same complex applications in a society around us that seems so self-assured about what life is really about. If we want to bring shalom to the world around us, the starting place is not found in positive good activity alone. The starting place is to open our hearts to the life-changing work of the Spirit through Word and Sacrament; by living out this peace, this "wholeness" that we are experiencing through God's transforming work in our lives.

Let us continue to journey together in the Season of Lent.

Towards Discipleship

 

Last week (July 22nd - Ordinary Time) in the Gospel of Luke chapter eight, we looked at the story of the demon-possessed man who was self-destructing, and the townspeople that were terrified when Jesus transformed him. We reflected on how much these people had to lose (in their way of thinking) if they "lost themselves in Christ". And yet, by sending Jesus and his disciples away, they likely sealed their own self-destruction and a continued life of chaos.

This Sunday, we follow the journey of Jesus in Luke as we look at chapter nine. Jesus is coming into what we could call the "final stretch" of his ministry (that had lasted roughly three years) which culminates in his death and resurrection. He is rejected in Luke 4 by his hometown and many who know him well. He is then vehemently hated and despised for confronting the Synagogue in Nazareth with truth about God's gracious saving actions for the Gentiles. This was truth that had “gone too far”, and they absolutely would not consider, nor could they believe that Jesus would suggest such an idea.

 In our chapter Sunday, Jesus in his journeys is again rejected, this time by a village of Samaritans, when he inquires if he may lodge with them for a while (of course, this lodging would include his teaching). Luke tells us that this Samaritan rejection was a precursor to the continual and final rejection of Jesus by the Jewish leaders and people in Jerusalem.

 As the chapter progresses, Jesus is then approached by multiple people who say that they want to follow him, but Jesus makes it hard on them by testing them. Each person makes a culturally acceptable excuse to communicate that NOW was not the right time for them to fully commit to Jesus as their Lord. In our Old Testament reading, Elisha gives a similar excuse to the prophet Elijah, and both Jesus and Elijah respond to those hedging in their commitment: "I don't believe you."

This Fall we will have several people claiming and recommitting themselves to their baptismal vows and pledging to serve with us as covenant family members in our redemption together. Here are a few parts of the baptismal ceremony that will be revisited by each person to be confirmed or received:

 Question:      Do you put your whole trust in his grace and love?

 Answer:         I do.

 Question:      Do you promise to follow and obey him as your Lord?

 Answer:         I do.

 Celebrant:     Will you continue in the apostles’ teaching and

                        fellowship, in the breaking of bread, and in the

                        prayers?

 People:          I will, with God’s help.

 Celebrant:     Will you persevere in resisting evil, and, whenever

                        you fall into sin, repent and return to the Lord?

 People:            I will, with God’s help.

 Celebrant:     Will you proclaim by word and example the Good

                        News of God in Christ?

 People:         I will, with God’s help.

 Celebrant:    Will you seek and serve Christ in all persons, loving

                      your neighbor as yourself?

 People:         I will, with God’s help.

 

These are promises that are to become a part of our change in character, intent, and action. It means looking at all of life through the lenses of Jesus Christ and his callings without excuses. Our Baptismal promises are not to be motivated to placate or perform for clergy or fellow Christians but are about a genuine commitment to serving Christ and others - because we agree with Jesus that this is the way that leads to life and salvation. Our Lord knows if we are making excuses or if we are truly committed to honoring and obeying him.

This is why he challenges us to "take up our cross and follow him”. He leads the way, that we might follow. May we ask for his power and courage to seek him with all of our hearts, souls, and minds. Life and light await us. Amen.

Inconceivable!

What seems impossible makes us powerful.

 

“Shoulder to Shoulder” Phil. 1:3-11

An honest pursuit of God and ministry produces intimacy 

 

The Beggar and the Chalice

 

That Donatist Problem Today: The Elusive Search for the One Pure Church

I am thankful for the Reformation. I wouldn’t be an Anglican if this was not the case. Luther helped many understand that a baptized person earns no merit on their own before God per their religious busyness. He, with others, also exposed the way that the Roman Church of the day had made their tradition all-encompassing. Tradition had grown in such a way as to push Holy Scripture to the background, and thus, it was interpreted through the lenses of an extensively rigorous and religiously cultural bias. The Reformers sought to address this problem in part through what became “sola scriptura” and helped restore the primacy and importance of Holy Scripture in keeping with their Patristic forebearers who were “soaked in Scripture.”[1]

But as any careful investigator will note, the Reformers also went beyond Medieval abuses and encouraged certain Scriptural and theological errors of their own. While it is true that we do not merit our righteous status before God, it is also true that sanctification IS still a part of our salvation as evidenced overwhelmingly in Holy Scripture:

“Sanctification is not ‘Christian living’ removed somehow from the gospel message and our salvation. Sanctification is a work of the Holy Spirit as He continues to develop holiness in our lives as we open our hearts to our Lord Jesus Christ and seek our triune God.”[2]

Through Luther’s influence, a theology also arose that taught that salvation could occur outside of the Covenant Community of God, the Church of Jesus Christ (in contrast with Patristic assumptions even before Cyprian). A cavalcade of Reformers (and the later Pietists) followed suit taking the theology of a personal salvation to an unscriptural extreme. Salvation for Protestants thus became “my salvation outside of the church” (aka, me and Jesus) instead of my personal salvation inside and with the church in keeping with the scriptural teaching of being “the bride of Christ.” I submit that these would have been surprising and extremely foreign ideas to the framers meeting at the Council of Nicaea in 325.  I also submit that those attending Nicaea would have assumed the primacy of scripture (Suprema-scriptura) along with the important place of tradition in keeping, finding, and applying the truth.

In our search for holiness, it is easy to go beyond what is true and right, becoming more impressed with our current insights than our position in finite time and space allow. As history reveals, over-reactions theologically can create their own heresies and cause lasting damage to the Church of Jesus Christ. Spiritual humility and scriptural discernment are disciplines that must be pursued; they do not come easily and need to be done in community.

Holiness or Grace?

During the persecution of Christians by Emperor Diocletian, there were some Bishops who cowered under threat allowing both holy books as well as their copies of Holy Scripture to be destroyed. Following the persecution, many of these Bishops returned to their posts. Around 311 A.D./C.E. the Bishop of Carthage was consecrated by one of these traditores (traitor Bishops). The Bishops in Numidia found this untenable, consecrated a rival bishop, and brought their appeal to the unified Catholic church. The initial investigation did not support the desires of these Donatists (named after a later champion of their cause), nor did a later Synod.  In the end, they were opposed continuously by the entirety of the church. The Catholic church in the 4^th Century believed that the unworthiness of any minister did not invalidate the sacramental rites. As Augustine wrote, Christ was the true minister of the sacraments of the church.

In the end, the Donatists separated themselves from the Western Catholic Church and declared themselves to be the true church. They were extremely rigorous and proclaimed a desire for the “true holiness” of the saints. They saw themselves as the pure church, while others were suspect. Any Catholic coming into a Donatist parish were required to be “re-baptized.” Any of this sound familiar?

In our search for holiness, it is easy to lay aside a thoughtful and collective grace. In our search for grace, it is easy to lay aside the tough love and the courage it takes to pursue and encourage holiness. The history of the church is resplendent with cases that engage the harmful extremes. Over-reaction is easy, communal and thoughtful courage is hard.

Faithfulness will always demand prophetic pushback when those leading a church are in conflict with Holy Scripture and historic Christian orthodoxy. In our desire to be faithful, it is also easy to begin to develop a “two-dimensional” approach to holiness and faithfulness. We can decide that those who are not on “our team” are now the bad guys, and those on our team are the truly blessed, Spirit-led, good guys. This is a narrative that is far too common among many priests and bishops in break-off Anglican churches, who act as if there is no more faithfulness left in The Episcopal Church. It is also common with bishops and priests in The Episcopal Church who act as if it is acceptable to impatiently strong-arm new and innovative theology and morality, with little sensitivity to the worldwide Anglican Communion in the process; to insist on an individualistic, modernistic, and post-modernistic superiority which shows little historic humility and the complexities involved with being finite while engaging the infinite through time and space.

Tolkien’s words in the Fellowship of the Ring resonate here:
“Frodo: 'It's a pity Bilbo didn't kill Gollum when he had the chance.'
Gandalf: 'Pity? It is pity that stayed Bilbo's hand. Many that live deserve death. Some that die deserve life. Can you give it to them, Frodo? Do not be too eager to deal out death in judgment. Even the very wise cannot see all ends. My heart tells me that Gollum has some part to play in it, for good or evil, before this is over. The pity of Bilbo may rule the fate of many.'

Also, hear the curious words of Jesus in Luke 9:
49 John answered, “Master, we saw someone casting out demons in your name, and we tried to stop him, because he does not follow with us.” 50 But Jesus said to him, “Do not stop him; for whoever is not against you is for you.” 

Our God’s character and reality are NOT relative to someone’s (or group’s) individual desires and opinions.  However, beyond the clear teaching of Holy Scripture and our Historical Creedal orthodoxy, there is much that the “one holy catholic and apostolic church” is less certain and agreed upon (especially in the application of truth in any culture!). May our desire for holiness be bathed in thoughtful grace, and may our grace not bend regarding that which is eternal and transcendent. 

God never abandoned his often-apostate Children of Israel, nor did he enable or placate their wickedness. It is only through these largely rebellious Covenant people that we now have our Messiah and Salvation. Let us be hesitant to decide for God when he has finally discarded his Church. Do we not now as Anglicans understand that Luther was wrong to deem the entirety of the Roman Catholic Church as Apostate in his day?

Starting and Ending Points

I am not discounting the importance of seeking after and engaging holiness.  However, I am submitting in the strongest possible terms that “revisionism” in history and theology is not just a progressive problem, but a clear conservative problem as well. If we believe that we have the inalienable right to make up our version of Christianity based on our personal and cultural experiences, then we will continue in conflict with the ways of the Triune God of Christianity and the majority of the unified church of Jesus Christ before the 11 century. (And yes, this includes we of an Anglo-Catholic ilk with our penchant at times to worry more about the minutia of "rending our clothing" than the "rending of our hearts". They need go hand in hand, and only the Spirit transforms a willing heart. The sacrament and liturgy can be spurned by the rebellious). 

This conflict is exacerbated by an individualism that continually takes the name of the Holy Spirit in vain to support a-historic and anti-intellectual laziness when it comes to the interpretation of Holy Scripture.  It is right and good to believe in the illumination of the Holy Spirit; however, this does not mean that our thoughts and feelings while praying or reading Holy Scripture are from God. We are the church together in accountability to Holy Scripture and our informing tradition. You and I are never the centers of any world…EVER.

The above thoughts do not remove either the mystery or the existential realities involved with seeking or submitting to the one true God, while at the same time, doing so in community with the church.  However, our Christian heritage does position our Triune God as the “prime mover” of all that is…including redemption. Our God is not the god whom many Modern worshippers desire.  He is not a god that will coalesce with our ever-burgeoning opinions so he can garner our attention, worship, and service.

Maybe we should consider the ways he has saved and led his Covenant People in the past with more frequency. Truly, there is nothing new under the sun.

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[1] Hall, Reading Scripture with the Church Fathers, IVP, 1998, pg. 129

[2] Reeves, Was Jesus an Evangelical?, eLectio Press, 2017, pg. 25