Consuming Jesus: A Sermon on Being Church

Well, here is my first consecutive sermon, or first sermon to have preached directly after preaching another. This last Sunday the student ministry at First led us in worship and we ended in Communion. You can listen to the sermon from last week or yesterday on our website or download fbcaustin's podcast.

Yearning and Discipleship

"If you want to build a ship, don't summon people to buy wood, prepare tools, distribute jobs, and organize the work, rather teach people the yearning for the wide, boundless sea."
-Antoine de Saint-Exupery

Don't Sweat It, Jesus said...

"The poor you will always have with you." I find it interesting to hear people say that they think Jesus meant that there will always be poor in the world. While I think there are multifarious reasons for wanting to read Jesus' words here as literally as possible: to assuage our guilt for not caring about the poor, to assuage our guilt for not helping when we could, we've been taught to read it this way, we need an excuse for poverty, etc; I still do not understand why we take these words found in Mark 14 so literally.

Jesus must have literally meant these words (which are not even a commandment, but a quote from Deuteronomy), but there is no way he could have meant literally that we sell our possessions to follow him, or to turn the other cheek, give up your cloak, or love your enemy.

Actually, what Jesus is referring to here in Mark 14 is that the law requires an open handed disposition toward the poor, so he was turning the hypocritical concern of the disciples for the poor on its head. If you must take something away from this passage and apply in so woodenly and literally don't let it be to assuage your or my affluence. What God desires is that his people must give to and care for those who cannot care for themselves.

Part of the solution might be flipping the above dilemma, switching the literal reading of Jesus' words in Mark 14 with the many commands that Jesus "could not have literally meant." Love your enemy, bless those who curse you, give away your possessions to the poor, and pick up your cross."

Of all the things Jesus said to take literally...

The Emerging Commodification of the Church

I do have my hang ups with how much time, energy, resources, thought, and planning goes into a single day of the week, Sunday. I've been brooding over this fact for some time now, but haven't come to any real conclusions about how I feel. In the "emerging missional church (EMC)" conversation, attractional vs. missional battle lines have been drawn and Sunday morning has become a topic often battered by a dualistic perspective that paints a strawman for the burning.

David Fitch, who has constantly been a helpful voice in this EMC conversation, recently wrote a good post on this issue referencing to Zizek's "decaffeinated belief:"

Zizek argues that when we say “I enjoy my religion” this implies that I don’t take it TOO seriously. For we really don’t want to take it too seriously (this is what the fundamentalists do according to Zizek). We keep it at a distance so to appear to be a Christian with all of it comforts and accoutrements yet not requiring any great disruption to a comfortable way of life. This distance, between the subject and the Symbolic Order, is what allows the subject’s Christianity (or religion) to be subsumed by the existing order.

The existing order that controls Western culture is the power of the spectacle produced by consumer culture. We commodify everything including our faith. Sunday becomes about receiving religious goods. Pastors are recognizing this growing trend and

…agree that a growing number of worshipers are talking or sitting through the congregational singing writing notes during the special music, showing up 10-15 minutes late, not worried about interrupting anything or anyone. One pastor shared that a congregant stopped attending worship opting to stay home and worship with a church on television. When asked about this, the congregant responded, “Why does it matter where I watch the service?” Another pastor commented that people treat everything in the service as if it were a movie preview and it is not until the feature presentation (the sermon) that people really start paying attention. Or in other churches with a more contemporary style of worship a pastor stated, “Once the ‘concert’ is over, they just settle in waiting for a sermon.”

Most church plants are in the business of Christian reconfiguration, they steal Christians from churches in the area instead of leading people to faith (and this is NOT an overstatement). My growing concern for the "emerging church" is that it preys on the sensabilities of its consumer culture, thus utilizing culture uncritically or being used by culture.

The power of consumer culture and the commodification of everything is that religious seekers can take objects, beliefs, and pieces of traditions and lift them out of their context to be used in whatever way they like. They can have their cake and eat it too, because they simply cut off the baggage from where those traditions arose.

In some respects, I believe this weakens the ability of emerging churches to form people for Kingdom work, because the main tool for combatting commodification is immersion in a religious community who emphasizes its deep religious tradition (baggage and all) for the formation of disciples. I know this is a generalization, but emerging churches are heavily influences by the culture of consumerism because they tend to be planted by those on the cutting edge of consumer culture.

Of course, I've excluded from this conversation "seeker churches," who attract people to church Sunday mornings by having a great rock show and a funny preacher (because I'm sympathetic to EMC). Sunday morning should be about formation:

I think this is a mistake. For the missional church communities require a regular practice for the shaping and forming of a people into the Life with God, the Mission of God. Missional people do not grow on trees. If then we would see people formed into the Missio Dei we must order our worship so as to be encountered by the living God. We must learn how to preach not as information but as proclamation and invite people into the Mission. The real presence at the Table must be the center of our gathering, our lives and our community. If we would see people formed into the Missio Dei, our gatherings must take on liturgical shape, a way of inviting people into the prayers, confessions and affirmations of the alive relationship we have with the living God of Mission. We must learn how to listen, interpret Scripture for what God is doing among us and in the world, hear God and then respond to God. This should be the character of our Sunday morning gatherings.

This kind of gathering should be both easier and harder to plan than any kind of programming approach we have hitherto been used to. It should be simpler and less focused on excellence of performance. It should not cost near as much in time, resourses and planning. It should be able to be done in a living room with three to thirty people or in a larger sanctuary with 200. Yet this kind of gathering takes more discernment of the Spirit, theological wisdom, historical sensitivity than we have been used to in the protestant church of our evangelical past (we haven’t paid attention to theology of worship in evangelical church). This way can lead us out of the wilderness of decaffeinated worship.

Deep traditions like lectio divina, intentional community, monastic practices, authenticity, and vulnerability are all very important, but so are the communities, traditions, and histories they have grown up in. Much of the EMC conversation is reactionary and deconstructive (which is fine, I understand), but there is something unhealthy about simply cutting ties with communities of faith that tend to have baggage because they've been around for 50, 100, or 150 years. Of course, this critique works in the inverse. Communities with baggage need to be listening to churches who are concerned about doing and being church differently.

My main concern though, is that churches critically engage culture so that contextualization is healthy (meaning the gospel doesn't get subsumed or overpowered by the culture). Our culture is a product of late capitalism, consumerism, and commodification; so we need traditions and narratives that will equip us to live counterculturally. We need Sunday mornings baggage and all to be unenjoyable, uncomfortable, and formative.


If you've made it this far, you might also be interested in Fitch's conversation over the epistemology of missiology and ecclesiology.

Is Christ in Your Christianity?

Christianity without the living Christ is inevitably Christianity without discipleship, and Christianity without discipleship is always Christianity without Christ.

The disciple is dragged out of the relative security into a life of absolute insecurity (that is, in truth, into the absolute security and safety of the fellowship of Jesus), from a life which is observable and calculable(is in in fact quite incalculable), out of the realm of the finite (which is in truth the infinite) into the realm of infinite possibilities (which is the one liberating reality).

Dietrich Bonhoeffer, The Cost of Discipleship, 58-59.

Some Words on Marriage/Counseling

Here's an interesting post from a blogger on marriage and marraige counseling (which I believe is his profession or a part of it) where he says:

I would be very happy if they would forget about what it means to be a husband and wife and just begin by thinking about what it means to be a human being, and how one human being relates to one another.

I really like alot of what he says and I think it can apply to many areas that Christians or anyone tend to struggle in. Instead of focusing solely on greed, violence, or lust it might just be more beneficial to focus on being more human.

In the beginning God created two human beings and put them together in a partnership to rule over creation. They were to be in partnership with one another, each helping the other fulfill the creation mandate, and they were to have dominion over the animals and rule over them.

Almost every serious marital conflict I get involved in eventually becomes a contest of wills, and the struggle is over whose "will" will prevail. This is a contest to rule. Mind you it is usually all presented in the most spiritual of ways, with husbands pointing out the woman's responsibility to submit and women pointing out the husband's responsibility to be like Jesus, and both remaining defiant till the other submits to their understanding of God's word for the other.

This makes marriage about dominion rather than partnership and not only undermines the marital relationship, it undermines our identity as humans. Humans are to rule over animals, not each other.

And some last words:

I think I think that many Christian marriages could be enormously more happy if the spouses would put aside the fact that they are married to one another and just treat one another as if they were Christians. Galatians 6:10 tells us to do good to all men, and especially to those who are of the household of faith. In other words, of all the relational duties we owe to each other as humans, as neighbors and as enemies, we are to be especially careful to fulfill these duties to fellow Christians.

Maybe many of our problems in life and marriage arise from our perception of how others should be and the roles they should fulfill. Instead of focusing on the box we think others should be in, we need to focus on changing the source of the box, ourselves.