The Good Shepherd

MODERN REFORMATION

MY SHEEP HEAR MY VOICE LETTER FROM THE EDITOR CHRIST OUR GOOD SHEPHERD

“I AM THE GOOD SHEPHERD.” These familiar words from John 10:14 have been a comfort to Christians since they were first spoken by Jesus to his disciples. Jesus is the good shepherd who protects his people from those who would seek to kill and destroy. Jesus is the good shepherd who searches for the little lost lamb. Jesus is the good shepherd who brings his people to lush pastures and life-giving streams of water. No wonder this image often shows up in Sunday school material, as décor in children’s bedrooms, and in devotionals for adults. By calling himself the good shepherd, however, Jesus is doing more than giving us a comforting image. He is actually fulfilling Old Testament prophecy. In Psalm 23:1, David—the shepherd of God’s people—calls God his shepherd. And in Psalm 28:9, David calls on his divine shepherd to rescue his people: to save them, to bless them, to carry them forever. In Psalm 80, Asaph gives God the title “Shepherd of Israel” and calls on him to come to his people’s rescue. The prophet Isaiah looks forward to a day when God himself will “tend his flock like a shepherd; he will gather the lambs in his arms; he will carry them in his bosom, and gently lead those that are with young” (Isaiah 40:11). The prophet Ezekiel promises that one day God will overthrow the earthly shepherds of his people (the kings, priests, and prophets who abused them) and take up that mantle himself: “I myself will be the shepherd of my sheep, and I myself will make them lie down, declares the Lord God.” (Ezekiel 34:15) These are the promises that God is fulfilling in Jesus, our good shepherd. Nothing could be more relevant in our era of celebrity preachers, fallen pastors, scandal-ridden churches, and the demise of institutional religion. God’s people can be assured that God will not leave them to wander the world seeking sustenance and security. He himself provides it in and through the ministry of Jesus. Once again, however, the image of the good shepherd does more than comfort us. It also challenges the sheep who don’t want a shepherd. It calls on us to obey and follow the good shepherd—to bend our wills to his. How many of us want the comfort of the shepherd without the obligation of being his sheep? In this new collection from White Horse Inn and Modern Reformation, we’re bringing together the best resources from the last 25 years of broadcast and publication on the topic of Christ our good shepherd. Our prayer with this new resource is that you will be comforted by this image of God in Christ working on behalf of his people. May it cause you to worship Jesus in the presence of whatever enemy seems most foreboding to you today, and may you dwell in the house of the Lord forever!

ERIC LANDRY EXECUTIVE EDITOR MODERN REFORMATION ARTICLES TABLE OF CONTENTS

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I Am the Good Shepherd Discipleship in the SHANE ROSENTHAL Local Church: VOLUME 28, ISSUE 3 (MAY/JUN 2019) Spiritual Burden Spiritual Burden or Spiritual Safety? 8 BRIAN CROFT V OLUME 26, ISSUE 1 (JAN/FEB 2017) The Good Shepherd and the Death of Autonomy ANDREW DELOACH 26 VOLUME 24, ISSUE 5 (SEP/OCT 2015) Shepherding Like the 11 Good Shepherd BEN ARBOUR Every Sheep a Shepherd V OLUME 22, ISSUE 2 (MAR/APR 2013) RICK RITCHIE VOLUME 6, ISSUE 2 (MAR/APR 1997) 29

17 Face-to-Face Discipleship in a No Church, No Problem? Facebook World MICHAEL HORTON JOHN J. BOMBARO VOLUME 17, ISSUE 4 (JUL/AUG 2008) V OLUME 26, ISSUE 1 (JAN/FEB 2017) ccording to recent stats, religious affilia- tion is on the wane and autonomy is on the rise. Of course, these things are propor- A tionally related, for as people increasingly adopt the dogma that above us is only sky, they begin to see themselves (either individually or collectively) as the ultimate source of authority. In such a world, there can be no ultimate standard for truth, goodness, or beauty, but only subjective preferences, which is why many have come to believe in our day that there is no such thing as objective morality, that beauty is in the eye of the beholder, and that truth is relative. Recently, I had the opportunity to visit the St. Louis Art Museum with two of my college- aged kids, and at one point on our tour we found ourselves in the modern art section, staring at extremely large, glossy gray panels. It was at this point that I began to impersonate a pretentious art critic who was trying to explain the significance of these amazing works of art. “Because these panels are glossy and reflective,” my character suggested—complete with a pretentious English accent, mind you— “you, the viewer, can see your own reflection within the gray, and thus ‘you’ become the art!” But to our surprise, what I said in jest actually ended up being the gist of the explanation written on the wall next to these panels. Andrew Lloyd Webber’s musical Joseph and the Amazing “I AM THE Technicolor Dreamcoat provides a similar example. As the GOOD musical begins, the narrator sings: We all dream a lot. some are lucky, SHEPHERD” some are not. But if you think it, want it, dream it, then it’s real. You are what you feel.

But all that I say, can be told another way, in the story of a boy whose dreams came true. And he could be you.

You’ll notice that in this version of the Joseph story we’re not confronted at all with a historical or theological drama that points to God’s providential care and oversight of his people. Rather, it’s actually just another glossy panel for us to look through, so that we can gaze on our own reflections. At the end of the day, the story is not actually about Joseph at all, but what we can accomplish if we think it, want it, or dream it. History is always difficult to wade through, because there are so many foreign names, places, and concepts to wrestle with. But Andrew Lloyd Webber has found a way to keep us interested, since in his version of this classic tale, we are at the center. All this I think illustrates the basic outlook of our contemporary secular culture. We have become turned

4 If you think about it, the entire Old Testament in one way or another attempts to grapple with this question of authority. In fact, the entrance of sin into the world itself was the result of man’s quest for autonomy. Rather than submit to the voice of the one who had created all things, our first parents decided to go their own way by eating the forbidden fruit, because they wanted to be gods themselves.

in on ourselves. To borrow the words of a famous political 53:6). In other words, this self-rule, this spirit of autonomy, speech from a few years back, “We are the ones that we’ve is actually the source of our own destruction. been waiting for.” If you think about it, the entire Old Testament in one way Now, before we Christians start patting ourselves on the or another attempts to grapple with this question of author- back for being on the right side of these issues, since we ity. In fact, the entrance of sin into the world itself was the believe in God and submit to his lordship, we need to ask result of man’s quest for autonomy. Rather than submit to the ourselves whether we too have bought into many of the beliefs voice of the one who had created all things, our first parents and assumptions of our contemporary culture. Think about decided to go their own way by eating the forbidden fruit, it for a moment. How different really is a typical sermon or because they wanted to be gods themselves. Similarly, in the Sunday school lesson about a character such as Joseph from days of Moses, the people sinned against God by “demanding what is presented in Joseph and the Amazing Technicolor the food they craved” (Ps. 78:18), rather than trusting in the Dreamcoat? In countless churches today, Christians are provision of their gracious liberator and submitting to his encouraged to treat the Bible as a reflective panel, so that lordship. And in the book of Judges, we’re specifically told they too can dream great big dreams for God, like Joseph, that since there was no king in Israel, “everyone did what was or even “dare to be a Daniel.” right in his own eyes” (Judges 17:6). These examples make it clear that the problem is not But in Ezekiel 34:5, we’re given a glimpse of something merely out there in our increasingly secular culture. No, the amazing yet to come: “Because there was no shepherd,” we’re problem is also right here at home in countless secularized told, the sheep “were scattered . . . and they became food for versions of American Christianity. This means that we need all the wild beasts.” But in verses 15–16 of this prophecy, God to compare these popular beliefs and ideas, regardless of the announces to his people, source, with the clear teachings of Scripture, in order to make sure that we do not succumb to the effects of what some refer “I myself will be the shepherd of my sheep, and I myself to as a “narcissism epidemic.” will make them lie down, declares the Lord God. I will One way to defend yourself against this outbreak is to pay seek the lost, and I will bring back the strayed, and I will close attention to the words we find in Numbers 27:17. This bind up the injured, and I will strengthen the weak, and is the scene in which Moses asks God to “appoint a man over the fat and the strong I will destroy.” the congregation . . . who shall lead them out and bring them in, that the congregation of the Lord may not be as sheep It’s fascinating to reflect on the variety of passages that have no shepherd.” This is the antidote to our collective throughout the Gospels that allude to this prophecy from narcissism, since narcissism itself is the ultimate expression Ezekiel 34. For when Jesus eventually arrives on the scene, of self-preoccupation, self-love, self-rule, and perhaps we can he claims to be this divine shepherd-king whose mission is to even say, self-worship. We are all curved in on ourselves, and rescue all the sheep that have been scattered, wounded, and frankly, we like it that way. Because of sin, “all we like sheep lost. He’s the one who leaves the ninety-nine in order to seek have gone astray; each of us has turned to his own way” (Isa. out and restore the one lost sheep (Matt. 18:12); he’s the good

5 Samaritan who finds us left for dead and binds up our wounds At the end of the day, (Luke 10:29–37); and he’s the one at the end of all history who will separate the sheep and the goats (Matt. 25:32–33). we are not sheep without But the most striking parallel to the words of Ezekiel’s a shepherd. Though we prophecy is found in John 10, in which Jesus says, “I am have all strayed from the good shepherd. The good shepherd lays down his life God like lost sheep, we for the sheep” (v. 11). You see, unlike all the false shepherds throughout Israel’s long history, Jesus didn’t come to steal or have been rescued and to divide, but rather to give. And what is it that he gives? It is brought safely back to his own life that he gives for the life of the world. our loving Father by the Recall the words of John the Baptist when he pointed to Jesus and said, “Behold the lamb of God who takes away the Good Shepherd. sin of the world.” This is how our great shepherd leads his sheep beside the still waters and restores us. He was led like a lamb to the slaughter (Isa. 53:7)—in our place—so that goodness and mercy might follow us all the days of our lives, and so that we might dwell in the house of the Lord forever (Ps. 23:6). But the story doesn’t end at Golgotha. Before he ascended into heaven, this same shepherd-king announced to his disciples:

“All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you.” (Matt. 28:18–20) that submitting to the doctor’s orders is in fact a wise, good, So if Jesus has all authority, then we are called not to do and often necessary thing. So why should it be any different whatever seems right in our own eyes, but rather to submit when it comes to the care of our souls? to his authority and to become his faithful subjects. But let’s At the end of the day, we are not sheep without a shepherd. be honest with ourselves for a moment. If you are anything Though we have all strayed from God like lost sheep, we have like me, the words submission and subjection are not always been rescued and brought safely back to our loving Father by received with joy, and this is because we still like doing our the Good Shepherd. So what are we to do in response to this own thing and going our own way. This should be seen as amazing news? Should we continue to go astray, each of us to proof that the narcissism epidemic we witness all around his own way? No, we’re actually called to take his yoke upon us is not merely a problem out there in the secular world or us (Matt. 11:29) and to be “transformed by the renewing of over there in the evangelical subculture, but that we too are [our] minds” (Rom. 12:2). We do this in part by submitting carriers of this virus. to Christ’s faithful under-shepherds (Heb. 13:17) who present As we reflect on the implications of Jesus’ words, it to us the whole counsel of God (Acts 20:27), to the end that becomes clear that our Lord does not call us to make dis- we may be thoroughly equipped (2 Tim. 3:17) and made to lie ciples of ourselves. Rather, we are called to be discipled by down in green pastures (Ps. 23:2). those who have been appointed as Christ’s under-shepherds. Finally, we need to beware of all those in our contemporary Though we bristle against this idea of submission, it’s actually culture—whether secular or Christian—who by smooth talk part of God’s gracious plan, so that each of us can be guided and flattery (Rom. 16:18) tell us what our itching ears long in our faith and grow up to maturity in Christ, to the end to hear (2 Tim. 4:3). At the end of the day, the Bible is not a that we would not be “tossed back and forth by every wind reflective panel for us to gaze on our own reflections. This of doctrine” (Eph. 4:11–14). is not a story about what we can do with God’s help. Rather, A helpful analogy to think about is the way we typically it is the revelation of our true shepherd-king, Jesus Christ, submit to the instructions of a physician when we have a who laid down his life for his sheep (John 5:39–40; 10:11). particular health concern. A doctor might give you a pre- In him, our cup overflows (Ps. 23:5), so let us drink deeply scription for a medication you’ve never heard of before, and from the living water that flows from his pierced side (John he or she might also insist that you completely avoid sugar 4:10; 7:37; 19:34–37). in your diet. In some extreme cases, you might even be told to report to the hospital immediately for surgery. When it SHANE ROSENTHAL is the executive producer of the White Horse Inn weekly comes to all these bodily concerns, we seem to understand radio broadcast and is program host in 2019 for the Gospel of John series.

6 omewhere in the protracted frenzy of my preparation for the California bar exam, one of my professors gave a piece of indeli- S ble essay-writing advice: “Be a sheep! Don’t try to stand out. Don’t do things your own way. Stay with the herd.” He meant, almost counterintuitively, that by avoiding the temptation to express my unique perspective and instead doing exactly what every other student was doing, mine would remain safely a part of the flock of passing answers. The advice (or something else) worked, and I now regularly pass it on to my own law students. There is also something in this advice for the Christian church. Both Old and New Testaments speak of the church as sheep and Christ as our Shepherd. God tells Ezekiel that he will seek the lost sheep, bring back the strayed, bind up the injured, and strengthen the weak (Ezek. 34:16.) David sings of his Shepherd’s restoring mercy and his comfort in the shadow of death (Ps. 23). Jesus identifies himself as that Good Shepherd who knows his sheep and lays down his life for them (John 10:14–15). He calls them by name and leads them “where streams of living water flow… and, where the verdant pastures grow.”1 Even so, Scripture is clear that the sheep are prone to scatter. And for many former evangelicals (like me) who THE GOOD have converted to a more historic Christian confession, it seems as though we were stray and injured sheep who have been graciously rescued back into the flock. The pastures SHEPHERD AND never tasted so rich. In euphoric wonder we asked: Where had we hitherto been grazing? On what had we been feeding before? Thus we keep a constant watch over those who THE DEATH OF of their own accord have stayed behind—often our closest family and friends—and over the churches they attend. AUTONOMY We observe every sermon series, praise song, and pastoral vision. Among former evangelicals, it is difficult to find many complimentary words about the nondenominational churches we grew up in. Of course, there are the routine nods to sincerity, neighborliness, and zeal, but the commen- dations are only occasional and emphatic endorsements are rare. More unusual still is an acknowledgment of the debt we owe to evangelicalism. All our disconcerted observation demonstrates, however, that we are indebted to evangelicalism for constantly pushing us back to our confessions, back to the history of the church, and back to Christ—not to ourselves. For if anything about evangelicalism remains constant, it is the emphasis on autonomy. We get this word from the combination of two Greek words, autos (self) and nomos (law). Autonomy is “self law”—self-determination, self-gov- ernance, the capacity to decide and act for oneself. And these are precisely the attributes of American evangelical autonomos, which sets up individuals as laws unto themselves: freed of subjection to authority, unwilling to be bound to dependence on a shepherd. In fact, it appears that the preponderance of evangelicals are actively seeking to remain stray sheep, with every sheep a shepherd to himself. Although all children of Adam have this inherited nostalgia

7 It is this ‘law to himself’ that is the lifeblood of American evangelicalism. This is no mysterious principle revealed to the eventually enlightened, but is a rather explicit feature.

for autonomy, “autonomians” eagerly echo Emerson’s creed restrained appetite for unmediated self-shepherding, which of self-reliance: so often becomes an unbearably disguised self-sanctification. While our historic creeds and confessions bind congre- And truly it demands something godlike in him who gations to biblical boundaries constituted solely by Christ, has cast off the common motives of humanity, and has evangelicalism constitutes itself in the absence of bound- ventured to trust himself for a taskmaster. High be his aries. The shepherds feed themselves on their own varied heart, faithful his will, clear his sight, that he may in visions—uninterested in standing by the precedent of gospel good earnest be doctrine, society, law, to himself, that and sacrament ministry—and direct the sheep through pious a simple purpose may be to him as strong as iron neces- optimism and a catalog of procedures to feed on these visions. sity is to others!2 The sheep, otherwise free to roam, pursue every passion in any pasture that will feed them. They lose their appetite for It is this “law to himself” that is the lifeblood of American the common possession of the church—fellowship, partici- evangelicalism. This is no mysterious principle revealed to pation, koinonia in the body of Christ—and instead forage the eventually enlightened, but is a rather explicit feature. individually wherever their tastes may lead them. Without Converting to a church in the Reformation heritage demands defense, the sheep are alone among thieves and wolves. “So a lengthy education in a new (ancient) religious vocabulary, they were scattered, because there was no shepherd, and they but one always recognizes the language of autonomos: became food for all the wild beasts” (Ezek. 34:5). Some survive, but many others are vulnerable to despair and doubt. “God spoke to me.” Apathy and agnosticism are mere reflexes. “He laid it on my heart.” Deliberate as the autonomian program is for much of “You can’t question what I felt— American Christianity, the nostalgia for autonomy is a uni- I experienced his presence!” versal human longing. Human beings think of themselves as the center of the world, and we innately want to choose All the genetic traits of autonomos are there: the Bible as what is best for ourselves. Autonomy has a robust pedigree guidebook for living; the buffet-style theology; the focus on in philosophy, and it is the core of every debate in bioeth- personal encounter with God; the sermons aimed at discov- ics. But carried into Christianity (even into many of our ering life at its best; the therapeutic cheer. If the practice of “confessional” churches), the addiction to autonomos frees “church shopping” is not entirely compelling evidence, con- us to fashion a god who can satisfy our wishes and support sider the increasing frequency with which we see churches our own brand of spirituality.5 Everything is personal—the offer service shopping: Find a venue to suit your style! worship experience, the fill-in-the-blank Bible study, the The Living Room (watched live from cozy couches), Video utility of a pastor’s message—and so everything is disposable. Café (an acoustic unplugged coffeehouse setting), or Soul If the sheep don’t like what they see, they will quickly find Celebration (with spirit-filled gospel worship). These are what they want elsewhere. What place is there for biblical the isolated assemblies of autonomians, busily taking selfies discipline, catechesis of the youth, or resolution of doctri- in a community-obsessed crowd. In effect, they have said, nal disputes in soil of such impermanence? Autonomos and “I prefer to do church my own way,” finding that this is emi- accountability are uneasy allies. The consequence is that nently “more flattering” to the self-esteem.3 Autonomians the sheep are scattered; any true relationship to the Good are proudly conscious of their autonomous personality.4 This Shepherd—and the flock he gathers—is either deferred leads, as it must, to a sort of personalized, trivialized cuius or destroyed. In its place, the void is filled by what George regio, eius religio (“Whose realm, his religion”). Hence the Steiner calls a “surrogate creed.”6 New energies are poured quite deliberate project of evangelical autonomos is authen- into the autonomian attempt to encounter God in a commu- tic expression of the inner experience encountered in one’s nity that “speaks Jesus in a language you can understand.” own personal relationship with God, detached from the con- Pastors become coaches, consultants, and network directors. straints of creeds, confessions, and doctrines. It is a scarcely Ushers are “experience architects.” The laity is trained to be

8 “sacramental entrepreneurs.” While some of the Christian tradition clings to this innovated culture, autonomos ensures that it is merely a coincidence of grammar rather than a commitment to confess with intrepid hearts the faith of the catholic and apostolic church. As we former evangelicals flee this embrace of autonomos and cling to our confessions, the autonomian church eschews such barriers to self-law, impu- dently trading in recalcitrant largesse. But even in the thick darkness of autonomos, the Shepherd is there “among his sheep that have been scattered” (Ezek. 34:12). Indeed, God’s word is clear that we are all sheep— recovering and devoted autonomians alike. Good Shepherd Jesus knows his sheep and lays down his life for them (John 10:11). That gracious death puts to death all our notions of self-shepherding and raises us up again as one flock, with one Shepherd—the only One with true autonomy to lay down his life and raise it up again. Thus we may vary Robert Capon’s axiom to say that God is in the shepherd business, and he has solved all the world’s problems without requiring a single human being to do a single autonomous thing.7 The cross is the death of autonomos, and with it all personal spirituality. The true church is found instead where crucified and risen Jesus is at the center of the flock, feeding it with his good pasture. This gospel of grace is the distinguishing mark of the church in a world of autonomian religious grazing. It removes all ability to self-justify and self-sanctify. For the many former evangelicals who have been relieved of this endless striving, we heartily acknowledge that our debt to evangelicalism is that it keeps us as former autonomians. While prone to ephemeral wandering, the sheep are always sought by their eternal Shepherd. We pay no heed to Emerson’s “Ne te quae- siveris extra” (“Do not seek for things outside of yourself”), but instead hear the voice of our Shepherd and follow him. As sheep of the Good Shepherd, we know that faith in the crucified and risen one is all we have going for us, and therefore we always remember that it is good to be a sheep! Giving up our autonomy, we lack nothing—for we are under the care of the Good Shepherd.

ANDREW DELOACH is an attorney practicing in estate planning and probate law. He is also an adjunct professor at Trinity Law School, and serves as professor-in-residence for its summer International Human Rights program in Strasbourg, France. He is a Fellow of the International Academy of Apol- ogetics, Evangelism & Human Rights, as well as an elder at Holy Trinity Lutheran Church in Hacienda Heights, California.

1 “The King of Love My Shepherd Is,” by Henry W. Baker (1868), Lutheran Service Book (St. Louis: Concordia Publishing, 2006), 709. 2 Ralph Waldo Emerson, “Self-Reliance,” Essays: First Series (1841). 3 Gerhard O. Forde, On Being a Theologian of the Cross (Grand Rapids: Eerdmans, 1997), 27. 4 Adolf Köberle, The Quest for Holiness (Eugene, OR: Wipf & Stock, 2004), 3. 5 Naomichi Masaki, “Community: We Are Not Alone,” in Lutheran Spirituality (St. Louis: Concordia Publishing, 2010), 217. 6 George Steiner, Nostalgia for the Absolute (Toronto: House of Anansi Press, 1974), 2 7 Robert Capon, The Mystery of Christ (Grand Rapids: Eerdmans, 1993), 62.

9 hen I was in high school, I took a voca- tional survey designed to match a person’s interests with possible occupations. This W particular survey was designed by a more imaginative committee than most. Unlike other surveys which listed only conventional occupations, this one included exotic occupations in each field. Also, unlike most surveys, this one gave religious occupations their due attention. Not only were religious occupations listed, but unusual options in religious work appeared as well. Under conventional choices were listed the expected positions: minister, priest, rabbi. Under exotic occupations were listed witch doctor and guru. Even at the time, the list suggested an odd way of viewing religious occupations. It implied that the same thought pro- cesses were involved in choosing among religious occupations as among secular. Even the conventional list caused me to picture an individual deciding to enter the field of religious work before knowing which world religion he or she wanted to serve. But the exotic list offered my imagination an even more intriguing possibility. What if some free spirit ignored the entire interest survey, scanned the exotic options category under each field, and then chose to become a witch doctor? The impression that this was how religious occupations are chosen was most likely unintentional. The survey cre- ators devised the only way they knew to include religion on equal terms with other occupations. But the picture has EVERY SHEEP remained with me. As I have grown older, I have discovered that the church is not immune to such eccentric ways of viewing the ministry. A SHEPHERD? These views stem from the same source. Odd views of the ministry arise whenever we draw an analogy between the church and something it does not truly resemble. Odd language also results when we speak of things that are not the church as if they were the church.

NEW TESTAMENT TEMPLE PRIESTS

One common error regarding the ministry involves drawing too tight of an analogy between the New Testament ministry and the Old Testament priesthood. There are points of true analogy, but these callings must be understood to be fundamentally different. The problem is not that the New Testament ministry lacks priestly functions, but that these specific functions are common to all Christians. When we over-identify the ministry with the priesthood, ministers do not gain, but the laity loses. The Roman error concerning the ministry consists in denying to common believers their priestly prerogatives. Scripture tells us that as believers we are a “royal priesthood” and a “holy nation” (1 Pet. 2:9). In the Roman church, the royal priesthood was gradually swallowed up by the Holy Ministry. To some extent, this is understandable. After all, God did have a class of professional religious people in the Old Testament who were priests. In the New Testament, he

10 Much of the need for church regulation also arose out of the danger posed by heresy. The more you study early church history, the more surprised you are that the church survived. Not just persecution, but bad doctrine threatened its very life.

also created a professional class. There are clearly parallels lay people to instruct themselves to a degree that had not between the professional religious ministries in the Old and been possible earlier. New Testaments. The early church saw this parallel and tried Roman Catholics often try to understate or explain away to derive all that it could from the analogy. The Nicene canons the problems of the medieval church, while fundamentalists (the fourth century church rules which were codified at the tend to demonize it. A more balanced approach recognizes Nicene council) contain laws governing the clergy straight that the Roman priesthood was the development of many out of the book of Leviticus. Levitical law forbade a priest centuries—which did not all manifest the same level of health to be blemished or have crushed testicles, and the Nicene or disease. Partly in response to true crisis, and partly for the canons applied the same prohibition to its priests. Now I sake of prestige, the Roman clergy gradually took over more would imagine that this probably kept few candidates off of of the laity’s functions. The royal Priesthood of All Believers the clergy rosters (and I would wonder about the ones who was forgotten, to be rediscovered during the Reformation. failed the test!), but most of us can see how such rules are The Reformers insisted on recognizing the distinction the result of a failure to distinguish Old and New Testament between priesthood and ministry. religion, between shadow and substance. Much of the need for church regulation also arose out of the danger posed by heresy. The more you study early church THE MINISTRY OF NOBODY history, the more surprised you are that the church survived. Not just persecution, but bad doctrine threatened its very If we believe that in contemporary evangelicalism we see the life. Orthodox congregations believed that one of the best New Testament concept of the priesthood purged of Romish ways to maintain right teaching was by observing strict reg- abuses and functioning according to God’s word, we are mis- ulations concerning who could teach Christian doctrine. If taken. It is true that the Roman error is rarely found and the church as a whole could maintain orthodox bishops and that some vital privileges have been returned to their right- place the ordination of priests into their hands, who in turn ful recipients, but all is not well. We have the name of the would be the only ones authorized to teach laymen, then the Reformation doctrine without the substance. Many evan- threat of heresy could be contained. gelical congregations are aware enough of the doctrinal term As literate Americans, it is difficult for most of us to “Priesthood of All Believers” to take pride in claiming that it imagine how any good could come from employing such a is practiced in their congregations. Some have gone even fur- procedure. We imagine that a hierarchical structure must be ther. They have tried to encapsulate Luther’s doctrine in the evil by its very nature. We picture blockhead priests forbid- newer slogan “Every Christian a Minister,” which becomes ding the lay study of the Bible because of envy and the desire a ruling principle in their congregations. to maintain their own status. But while this undoubtedly This is commendable in its attempts at consistency, but it describes some situations, it fails to do justice to others. The misses some important distinctions. When in 1520 Luther early church had desperate need of doctrinal discipline and wrote in the Babylonian Captivity of the Church1 that every created structures to maintain it. Those structures became Christian was a priest, this was not synonymous with saying overbearing at the time when literacy made it possible for that every Christian was a minister. This distinction may not

11 be readily apparent since former priests were renamed min- evangelicals understand it. I am aware that good doctrine isters, but their writings make it clear. The early Lutherans can be misused by faulty men. It is possible that some who were clear about promoting the Priesthood of All Believers fight for the position of minister do have an agenda of power. without abolishing a class of ministers. As the great dogma- Yet the first thing which must be determined is what is the tician Martin Chemnitz wrote: true doctrine of the ministry and its right relation to the Priesthood of All Believers. After this, we can proceed to All Christians are indeed priests (1 Pet. 2:9; Rev. 1:6), admonish the minister to fulfill his office without lording because they offer spiritual sacrifices to God. Everyone it over the flock. also can and should teach the Word of God in his own house (Deut. 6:7; 1 Cor. 14:35). Nevertheless, not everyone ought to take and arrogate to himself the public GOOD AND BAD SHEPHERDS ministry of Word and sacrament. For not all are apostles; not all are teachers (1 Cor. 12:29), but those who The New Testament picture of Christ as the good shepherd have been set apart for this ministry by God through (John 10:11), the minister as an undershepherd (Acts 20:28, a particular and legitimate call (Acts 12:2, Heb. 13:21; 1 Pet. 5:1–4), and the church as the flock of God (Acts 20:28) Rom. 10:15).2 illustrates the proper function of roles in the church. It also offers hints as to how an emergency might be handled. If The term “priest” was dropped as a clerical title because it we translate contemporary doctrine into shepherd-and- now applied to every Christian. If all Christians are priests, sheep language, it is clear that evangelicals are teaching that then it does not make sense to use that term specifically of the “every sheep is a shepherd.” This is obviously wrong-headed. clergy. The early Lutherans believed that the term “minister” It is equivalent to sheep without a shepherd, by all Biblical was the Scriptural term that best conveyed the specific duties accounts a tragedy (e.g., 2 Chr. 18:16, Eze. 34:18, Mark of the clergy. All Christians have priestly rights, privileges, 6:34). But to speak as if this is the only possible error leads and responsibilities. But all are not ministers. to Romanism, for surely there are bad shepherds (see Jer. When Luther promoted the doctrine of the Priesthood of 50:6). But God’s flock is not so stupid as to be unteachable: All Believers, he was attempting both to restore the Scriptural Christ’s sheep know his voice. When a bad shepherd tries use of language, and to point out that many of the functions to lead them away from Christ, the sheep are not to follow. of the laity had been usurped by the clergy (e.g., hearing But Roman teaching denies the possibility of bad shepherds the confession of Christian brethren and overseeing the altogether. We must, thus, avoid both Roman and evangeli- Christian education of one’s family). He did not, however, cal folly. Emergency conditions will sometimes arise, but we intend to overthrow every distinction between clergy and must not on that basis abandon shepherds. In an emergency, laity. Scripture itself spoke of them differently. smart sheep will find a new shepherd. The evangelical error of calling every Christian a minister Note the importance of the shepherd’s voice. If a pastor is appeals to our modern sense of democracy. We don’t want a shepherd like Christ, his congregation will know him by his anyone above us in rank. Luther managed to raise the status voice. It is with his voice that he fulfills his duty: in correct- of the laity without pulling the clergy down to lay level. In ing, teaching, and preaching. Other qualities are of lesser fact, if truth is the criterion, then he raised the status of both importance; what matters is that the pastor speak rightly clergy and laity simultaneously. The evangelicals who claim on behalf of God. It is with the Savior’s voice that the pastor to be his heirs have not outdone Luther. In leveling clergy and proclaims the forgiveness of sins. The misuse of God’s voice, laity, they have fallen below his level. When every Christian the preaching of false doctrine, or silence concerning the is a minister, there is nothing special about being a minister gospel, are the most horrible calamities a pastor can inflict on aside from a paycheck. Occasionally there is an attempt to his congregation, and the reasons for finding a new shepherd. remedy this problem by allowing that hired ministers are there to “equip the saints” for ministry. When the Priesthood of All Believers and the Office of the HE GAVE SOME TO BE CLOWNS? Holy Ministry are collapsed into each other, one of them is bound to be lost. In Romanism, it was the priesthood (the “Every Christian a Minister” is a slogan whose divergence laity) that suffered. In evangelicalism, it is the ministry from “Priesthood of All Believers” may not be apparent to that suffers. Some fear that a return to a distinction between the untrained. Give a congregation time with this slogan, clergy and laity will mean that the laity lose something. If and it will likely take a path far from anything seen in the we declare that the laity are not ministers, won’t they stop Reformation. The beginning of the revolution it causes may exhorting each other, teaching each other, and praying be the same: the true priestly functions of the laity are recog- for each other? No. Not if they are taught that this is their nized. Eventually, however, real ministerial prerogatives are priestly privilege and duty. also doled out to members of the congregation. What begins This is scripturally sound, and I believe it conveys the as an undercurrent of excitement over the “restoration of historic development of the ministry better than most ancient church practice” crashes in a tidal wave of silliness.

12 There are churches where it is not only said that every Money is a matter of Christian is a minister (something which might have to do with their function in an actual congregation), but also that this world. God has shown every Christian has a ministry—something that can easily be a severe attitude towards disconnected from any congregation at all. Now both church those who rob him, but when and ministry have become unglued from any biblical context. the church functions in the Occasionally Luther’s doctrine of vocation comes to the rescue so that what is called a ministry merely involves a economy, it enters a system Christian doing his daily work—perhaps with a commitment which it does not govern. to be ethical and to evangelize. Here we just have a misnomer (though a dangerous one at that), but everyone is still doing what he or she is called to do. This is a best case scenario. What happens more often, however, is that strange methods of doing priestly tasks are invented and dubbed ministries. Just what is a puppet ministry or a clown ministry? Scripture says that God gave some to be ministers. Where does Scripture say anything about clowns? My question does not even touch whether we must adapt our methods to our culture and how far we may go in doing this. The term “clown ministry” does not suggest merely that another medium has been adapted to an existing office. It suggests that the medium itself is the ministry, that “clowning” is itself a means of grace. Now perhaps nobody would argue this, but I want to know why people use such a confusing term. At best people who use this language believe that they are ministers who have chosen an unusual medium through which to the discussion. Business ethics are indeed worth discussing, convey the gospel. But do these people ever call themselves for it is important that people treat each other fairly. But just “ministers”? This term suggests that a minister might what happens when “ministry money” becomes a factor in use one method at one time and another later. But biblically, the discussion? Suddenly you aren’t transacting business on they do not. There is a confusion of language here, and I sus- level ground. Visions of Ananias and Sapphira from the book pect it exists so that people do not have to bear the full weight of Acts or Achan from the Old Testament come to mind. Now of the title minister. “Clown minister” is much more com- we are dealing with “the Lord’s money.” Common sense is fortable, for who could apply a warning passage to a clown lost, and we are faced with the choice between a scrupulosity minister? Can you imagine Jesus castigating a clown minis- where we cannot run normal business, or a hardened attitude ter using the language he used on the Pharisees? Just picture where we no longer make any distinction between the things it! Bozo goes to hell! No? Well is he a minister or not? Not of God and the things of the world. really? You get the point. The term “ministry money” is a bad enough term by itself. I can imagine our Lord hearing such a term and asking, as he did of the Pharisees, “whose coin is this?” Money WHOSE COIN IS THIS? is a matter of this world. God has shown a severe attitude towards those who rob him, but when the church functions Other odd situations crop up when everything is viewed as in the economy, it enters a system which it does not govern. a ministry. I remember a related incident when I worked It can expect ethical treatment, but not special treatment. in a book store. A women’s group left a book display at the If it hires a window-washer, it can expect the same quality store for many weeks without checking on it. When all of the another business would expect for the same money. It would books had been sold from the display, nobody knew how to be wrong for a pastor to expect an inhuman perfection from contact the women’s group to come and retrieve their empty a window-washer, and when the worker showed himself to display. The display went the way of all book displays and was be just one cut above average, to turn on him with the words thrown away. Some time later a woman from the group came “Are you going to leave spots on the Lord’s windows?” (If the in and asked what had happened to it. Our explanation was church feels so strongly about a perfect job, they must hire met with the response that the display had been bought with the window-washer of Buckingham Palace at the going rate ten dollars of “ministry money,” a term the woman repeated for that level of service.) My point is that if the church itself often. After much heated discussion, the woman was given should not be expecting special treatment in the economy, ten dollars and told never to do business with the store again. then it is even worse for self-proclaimed ministries to be Now aside from any question of how such an issue ought manipulating people with such talk. Those who do this on to have been handled, the talk of “ministry money” clouded purpose are guilty of serious sin. But even those who do not

13 do so confuse matters with the word “ministry.” is a key responsibility. Visitation is not an interruption in the “Church” and “ministry” are God’s words. They have a pastor’s job. It is his job. When could salvation be a more vital history in Scripture. We cannot apply them whenever we issue than when someone is on his or her deathbed? And even feel it would be convenient to our interests. When we do this, where the matter of salvation is settled, people need comfort. even when it is for a good cause, we create trouble. Before Make no mistake here. This is not primarily a question of we apply these words to ourselves, we had better know their a large church versus a small church. I grew up in a church history and meaning. God has threatened those who destroy of thousands where it was difficult to get an appointment the church (1 Cor. 3:17), but these threats do not apply to with the main pastor. But the sick were always visited. It is a our business competitors. The use of the term “ministry” matter of priorities. The important thing is that we know how for a business might begin with the intention of making a ministry is functioning before these needs arise. Christians aware of special responsibilities. Unfortunately, Most fundamentalists judge denominational churches as it conveys the idea of special privileges that God has not “dead,” a term which in Scripture means spiritual death. And granted to human businesses. many denominational churches are spiritually dead, so the charge often fits. But sometimes “dead” is just a spit word applied to churches which do not show their fervency in the TOO BUSY WITH THE NINETY-NINE fundamentalists’ narrowly defined ways. If someone says that a certain Episcopal congregation is dead because the pastor While writing this article, I had a chance to observe both is a druid and nobody in the congregation knows anything evangelical and Reformation ministry styles in action in a about Scripture, I will grant the point. But if they claim that crisis situation. They showed me how wrong it is to judge the church is dead because the people do not clap in worship, these things by externals. A friend’s father died after a long I will tell the person claiming this that he is superstitious. battle with cancer. The pastor of his evangelical megachurch Something other than externals must govern our judgment. did not visit him once while he was ill. The church did not The same holds true of the ministry. The fundamental- conduct regular visitation, probably in part because they did ist church I spoke of had such a strong antipathy to Roman not keep any membership records. (They might have argued Catholicism that it sought every difference in practice that it that this was an institutional practice not needed by a warm could between itself and Rome. If Catholic priests wore vest- vibrant fellowship.) Unfortunately, this means that many ments, not only did they not wear Roman vestments, but they do not receive a pastoral visit when they need it the most. refused even to wear robes. Their pastors wore suits. Suits The man’s wife had not tried to contact the pastor because were to emphasize the lack of distinction between clergy “he is such a busy man.” Apparently this shepherd gave the and laity. impression that he was too busy with the ninety-nine sheep Now what I find so ironic is how their view of clergy really to worry about the one who needed him. works. They are not distinguished from the laity by dress, While my friend’s dad’s own pastor did not visit him, my but by unavailability. What really establishes distance? The friend’s Lutheran pastor did visit him several times. Under fact that someone dresses differently from me, or that they the old Protestant understanding of the ministry, visitation cannot bother with me in a crisis? This point was graphically illustrated at my friend’s father’s memorial service where the pastor who preached the sermon in a suit slipped quickly away, while several pastors who attended the service wearing clerical collars stayed around with the family. Don’t assume that because you have been told there is a wall between the clergy and the laity in the more formal churches that it is true. External factors like clerical dress do have a meaning, but it is not a meaning that you want to find from a church’s competitors. They will always put the worst construction on things. You need to find the reasons You need to find the reasons a church gives for their practices from official documents, a church gives for their practices or from someone in the church. With few exceptions, this is the best way to get information about any church, or even from official documents, or from any alternative religion. someone in the church. With few Clerical dress in Reformation churches does not exist to exceptions, this is the best way to place clergy on a pedestal, but rather to denote office. It also get information about any church, makes the different men who fill that office look less individual. Other pastors from my denomination dress like my or even any alternative religion. pastor. I don’t waste time evaluating a visiting clergyman’s suit, wondering whether he fits in my neighborhood. But more importantly, it tells me that my pastor is not trying

14 It is often charged that the Reformation was incomplete. Critics charge that the Reformers purged a few of Catholicism’s chief abuses, and then left everything else intact instead of taking the opportunity to start with a clean slate.

to blend into the congregation and prove that he is just like the Bible in the absence of a Christian past. He was trying to the rest of us. In his person he is, but in the church we do bring an already existing institution into line with biblical not see him wearing his own clothes, but the clothes of his teaching. I find his vision of a pastor compelling. It would be office, which exists to serve the congregation. When I see a wrong to say this whole vision can be derived out of Scripture. clergyman in a clerical collar, I see someone doing a job for Of the possibilities that Scripture offers, Luther chose those my sake. It is like seeing a fireman in uniform. I don’t say to which the past had proven helpful to the gospel. myself, “He must think he’s something special, all right.” I A Lutheran pastor is a man who is responsible primarily say, “I’m glad people are out there serving like that.” to his office of Word and Sacrament. That is, he must preach the Bible to the congregation in light of the gospel, baptize, hear confession, pronounce absolution, and administer the PORTRAIT OF A REFORMATION PASTOR Lord’s Supper. He must also see to it that other matters which promote and maintain these functions are taken care of. This It is often charged that the Reformation was incom- involves teaching on the Sacraments so that people make plete. Critics charge that the Reformers purged a few of proper use of them. It means knowing what kind of music Catholicism’s chief abuses, and then left everything else best carries the word. It means visiting the sick and dying intact instead of taking the opportunity to start with a clean who need pastors the most. slate. This opinion may be logically consistent, but it lacks a In the Lutheran church, the Holy Ministry exists along- grounding in historical fact. side of the Priesthood of All Believers. We do not pit these The first fact to be understood is that the Reformers were doctrines against each other. It is a wonderful thing to enter quite aware of their philosophies of reformation. The Body a church where my rights and privileges as a royal priest are Life movement of the nineteen seventies was not the first recognized, but I also have a true pastor. I hope that read- time someone suggested a more radical form of church ers who have heard of the Priesthood of All Believers might reformation. Neither was the Puritan revolution of the sev- study it for themselves and discover what it does and does not enteenth century. Even before Luther there were mystics who mean. The evangelical world needs to recover something it rejected all church structure. Luther himself faced radical has lost. The doctrine of the Holy Ministry is as sorely needed reformers like Thomas Muntzer and his former colleague, in the evangelical church as the Priesthood of All Believers Andreas Karlstadt, who wanted to start from scratch. Luther, was needed by the medieval church. May God raise up for us however, was very focused on one objective: the recovery of true shepherds. And may God raise up smart sheep who will the gospel. Old practices which got in the way were reformed go out and find them. or abolished. Old practices which could promote the gospel were retained. To reject a practice merely because the RICK RITCHIE is a long-time contributor to Modern Reformation. He is a Catholic church used it was superstitious. Christian liberty graduate of Christ College Irvine and Gordon-Conwell Theological Seminary. does not require a do-your-own-thing approach. We are free to make wise use of the past. 1 E. G. Schwiebert, Luther and his Times, p. 619 cites W.A. VI, 407-08. 2 Martin Chemnitz, Examination of the Council of Trent, Part II, trans. by Fred Kramer In reforming the ministry, Luther was not defining it by (St. Louis: Concordia Publishing House, 1978), 678.

15 ow many times have you heard that the church is not a place but a people? Across the board, from more traditional to more H experimental approaches to ministry, the dominant perspective seems to be that we gather on the Lord’s Day primarily in order to do something for God and each other rather than first of all to receive something from God. Drawing on Darrell Guder, Emerging church leader Dan Kimball has recently argued that in its emphasis on the “marks of the church” (preaching and sacrament) the Reformation inadvertently turned the focus away from the church-as- people who do certain things to the church-as-place where certain things are done. But there’s nothing inadvertent about it. With Scripture itself, the Reformers were very explicit about the fact that we come to church first of all because the Creator of the uni- verse has summoned us to appear before him in his court. Entering as his covenant people, we invoke the name of Christ for our salvation, God addresses us again in judgment and forgiveness, and we respond with our “Amen!” of faith and thanksgiving for who God is and what he has done for us. The gifts of the Father in the Son by the Spirit come first; our action is a response to God’s action.

NO CHURCH, WHY WE NEED THE CHURCH Because the church is first of all a place where God does certain things, it becomes a people who do certain things. NO PROBLEM? We cannot take God’s action for granted or assume that it has been done in the past. Christ, both Lord and Savior of his church, appointed an official ministry (including officers) so that he could continue to serve his covenant people and extend his kingdom of grace to the ends of the earth by his Spirit. Even in the present—every time we gather—it is God who summons us in judgment and grace. It is not our devotion, praise, piety, or service that comes first, but God’s service to us. This is why we must assemble at a place where the gospel is truly preached, the sacraments are administered according to Christ’s institution, and there is a visible form of Christ’s heavenly reign through officers whom he has called and sent. Pastors, teachers, and elders are not “life coaches” who help us in our personalized goals for spiritual fitness, but gifts given by the Ascended Lord so that the whole church might become mature and less susceptible to being spiritually duped (Eph. 4:1–16).

FROM “EVERY-MEMBER- MINISTRY” TO “SELF-FEEDERS”

The reigning paradigm of churches today, however, seems to be quite different. Two characteristics especially stand out when we think of American Christianity: activism and

16 individualism. Known for our self-confidence, Americans Churches of the Reformation do not like to be on the receiving end. Even when we are receiving something, we prefer to think of it as something have always agreed that the true we deserve rather than an outright gift. church is found wherever the We’re also individualists. We do not like to be told who gospel is truly preached and the we are and what we need by someone else—even God—but sacraments are administered would much rather decide who we are or will be and deter- mine our own felt needs accordingly. Our emphasis on choice according to Christ’s institution. in this culture collides with the biblical emphasis on God’s But this means that the public electing, redeeming, and calling grace as well as the cove- ministry provided on the Lord’s Day nantal, communal, and corporate nature of our growth in Christ. Even when we come to church, it is often as individual is primarily God’s ministry to us. consumers of spiritual experiences, with opportunities for self-expression in worship and “finding our ministry” in the church rather than being beneficiaries of God’s gifts to us through servants whom he has called to be our shepherds under Christ (see Eph. 4:1–16). Not surprisingly, ministers today are regarded more as “life coaches” who facilitate our self-transformation than as ambassadors of Christ, devoted to the Word of God and prayer, so that they can spread a feast on behalf of the King for his people in this world. If the focus of our message falls on our “willing and running” rather than on God’s mercy (Rom. 9:16), it will follow that our methods will concentrate almost But if “church” is primarily about what individuals do exclusively on finding the best techniques for transforming (even if they happen to do it in the same building), then it ourselves and others. It is a simultaneously activistic and stands to reason that our services will focus on motivating individualistic approach. Yet this subverts God’s whole inten- us for action rather than ministering to us God’s action tion on the Lord’s Day. He comes not to help you “become a here and now in the Spirit, through Word and sacrament, better you,” but to kill you and raise you together with Christ that which he has already accomplished for us objectively as part of his redeemed body. in Jesus Christ. The liturgy will be replaced with various announcements of church programs; the songs will simply be opportunities for self-expression; the preaching will largely GOD’S SERVICE CREATES A REDEEMED consist of tips for transformation; baptism and the Supper PEOPLE ON PILGRIMAGE IN THIS PRESENT AGE will afford opportunities merely for us to commit and recom- mit ourselves rather than serve as means of grace. Churches of the Reformation have always agreed that the Before long, it will be easy for churches to imagine that true church is found wherever the gospel is truly preached what happens on the Lord’s Day is less important than what and the sacraments are administered according to Christ’s happens in small groups or in the private lives of individual institution. But this means that the public ministry provided Christians. In fact, this is explicitly advocated today. on the Lord’s Day is primarily God’s ministry to us. We are In a fairly recent study, Willow Creek—a pioneer mega- not individuals who come together simply for fresh march- church—discovered that its most active and mature members ing orders for transforming ourselves and our culture, but are the most likely to be dissatisfied with their own personal sinners who come to die and to be made alive in Christ—no growth and the level of teaching and worship that they are longer defined by our individual choices and preferences (the receiving. From this, the leadership concluded that as people niche demographics of our passing age), but by our incorpo- mature in their faith, they need the church less. After all, ration into Christ and his body. the main purpose of the church is to provide a platform for Even the purpose of our singing is not self-expression ministry and service opportunities to individuals rather than (witnessing to our own piety), but is to “teach and admonish a means of grace. As people grow, therefore, they need the one another in all wisdom” so that “the word of Christ [may] church less. We need to help believers to become “self-feed- dwell in you richly” (Col. 3:16), “giving thanks to God the ers,” the study concluded.1 Father at all times and for everything in the name of Jesus Christ” (Eph. 4:20). We come to invoke the name of our Covenant Lord, to hear his law and receive his forgiveness. THE ULTIMATE IN “SELF-FEEDING” Only then are we able to receive his gifts with the “Amen!” of faith and repentance, with a heart full of thanksgiving How far can this trajectory take us? Evangelical marketer toward God and love toward our neighbors. George Barna gives us a good indication. Like the recent

17 Of course, Barna does not believe that Christians should abandon all religious practices, but the only ones he still thinks are essential are those that can be done by individuals in private, or at most in families or informal public gatherings. But by eliminating the public means of grace, Barna (like Willow Creek) directs us away from God’s lavish feast to a self-serve buffet.

Willow Creek study, Barna concludes that what individual experience the competing dynamics of independence and believers do on their own is more important than what the responsibility, move ahead boldly. God’s perspective is that church does for them. Barna, however, takes Finney’s legacy the structures and routines you engage with matter much to the next logical step. A leading marketing consultant to less than the character and commitments that define you.” megachurches as well as the Disney Corporation, he has Believers need not find a good church, but they should “get recently gone so far as to suggest that the days of the institu- a good coach.” If the gospel is good advice rather than good tional church are over. Barna celebrates a rising demographic news, obviously the church is simply “a resource” for our of what he calls “Revolutionaries”—”millions of believers” personal development, as Barna suggests.5 who “have moved beyond the established church and chosen If the local church is to survive, says Barna, authority must to be the church instead.”2 Since “being the church” is a shift from being centralized to decentralized; leadership matter of individual choice and effort, all people need are from “pastor-driven” to “lay-driven,” which means that the resources for their own work of personal and social trans- sheep are primarily servers rather than served by the minis- formation. “Based on our research,” Barna relates, “I have try. Further, ministry must shift from “resistance” to change projected that by the year 2010, 10 to 20 percent of Americans to “acceptance,” from “tradition and order” to “mission and will derive all their spiritual input (and output) through the vision,” from an “all-purpose” to a “specialized” approach Internet.”3 Who needs the church when you have an iPod? to ministry, “tradition bound” to “relevance bound,” from a Like any service provider, the church needs to figure out what view of the people’s role as receivers to actors, from “knowl- business it’s in, says Barna: edge” to “transformation.”6 “In just a few years,” Barna predicts, “we will see that Ours is not the business of organized religion, corpo- millions of people will never travel physically to a church, rate worship, or Bible teaching. If we dedicate ourselves but will instead roam the Internet in search of meaningful to such a business we will be left by the wayside as the spiritual experiences.”7 After all, he adds, the heart of Jesus’ culture moves forward. Those are fragments of a larger ministry was “the development of people’s character.”8 “If purpose to which we have been called by God’s Word. We we rise to the challenge,” says Barna, America will witness are in the business of life transformation.4 a “moral resurgence,” new leadership, and the Christian message “will regain respect” in our culture.9 Intimate Of course, Barna does not believe that Christians should worship, says Barna, does “not require a ‘worship service,’” abandon all religious practices, but the only ones he still just a personal commitment to the Bible, prayer, and disci- thinks are essential are those that can be done by individuals pleship.10 His book concludes with the warning of the last in private, or at most in families or informal public gather- judgment: “What report of your commitment to practical, ings. But by eliminating the public means of grace, Barna holy, life-transforming service will you be able to give Him?”11 (like Willow Creek) directs us away from God’s lavish feast The Revolutionaries have found that in order to pursue an to a self-serve buffet. authentic faith they had to abandon the church.12 Addressing his readers in terms similar to the conclu- This is finally where American spirituality leaves us: sions of the Willow Creek study cited above, Barna writes, alone, surfing the Internet, casting about for coaches and “Whether you choose to remain involved in the congrega- teammates, trying to save ourselves from captivity to this tional mold or to venture into the spiritual unknown, to present age by finding those “excitements” that will induce a

18 transformed life. Increasingly, the examples I have referred pragmatically successful; if it’s all about Christ finding to are what people mean by the adjective “missional.” sinners, then the methods are already determined. Simply Like the nineteenth-century revivalist Charles Finney, quoting verses 13-15 reveals the logical chain of Paul’s argu- George Barna asserts that the Bible offers “almost no restric- ment: “’For everyone who calls on the name of the Lord will tions on structures and methods” for the church.13 In fact, as be saved.’ But how are they to call on him in whom they have we have seen, he does not even think that the visible church not believed? And how are they to believe in him of whom itself is divinely established. Nature abhors a vacuum and they have never heard? And how are they to hear without where Barna imagines that the Bible prescribes no particular someone preaching? And how are they to preach unless structures or methods, the invisible hand of the market fills they are sent?” The evangel defines evangelism; the content the void. He even recognizes that the shift from the institu- determines the methods of delivery; the marks of the church tional church to “alternative faith communities” is largely (preaching and sacrament) define its mission (evangelizing, due to market forces: “Whether you examine the changes baptizing, teaching, and communing). in broadcasting, clothing, music, investing, or automobiles, The marks of the true church are the proper preaching of producers of such consumables realize that Americans want the Word, administration of the sacraments, and discipline. control over their lives. The result has been the ‘niching’ The mission of the church is simply to execute these tasks of America—creating highly refined categories that serve faithfully. Throughout the Book of Acts, the growth of the smaller numbers of people, but can command greater loyalty church is attributed to the proclamation of the gospel: “The (and profits).” The same thing is happening to the church, word of God spread.” Waking the dead, this gospel procla- Barna notes, as if it were a fate to be embraced rather than mation is not only the content but the method. Those who an apostasy to be resisted.14 believed were baptized along with their whole household. However thin, there is a theology behind Barna’s interpre- They were not simply added to the conversion statistics, but tation of Jesus as the paradigmatic “Revolutionary,” and it is to the church—the visible church, which is no more visible in basically that of Finney. “So if you are a Revolutionary,” says this world than when it is gathered around the Lord’s Table Barna, “it is because you have sensed and responded to God’s in fellowship with their ascended head. Furthermore, the calling to be such an imitator of Christ. It is not a church’s apostles and elders—and, by Acts 6, the deacons—served responsibility to make you into this mold....The choice to the church as officers representing Christ’s threefold office become a Revolutionary—and it is a choice—is a covenant of Prophet, King, and Priest. you make with God alone.”15 In this way, however, the work We find no dichotomy between the official ministry of the of the people displaces the work of God. church as a historical institution and the Spirit-filled mission of reaching the lost. The mission expanded the church; it did not subvert it. Through this ministry, “The Lord added “FEED MY SHEEP” to the church daily those who were being saved” (Acts 2:47). So when evangelists today qualify their invitation to receive The gospel is good news. The message determines the Christ by saying, “I’m not talking about joining a church,” medium. There is a clear logic to Paul’s argument in Romans they are stepping outside of the mission established by Jesus 10, where he contrasts “the righteousness that is by works” Christ and evidenced in the remarkable spread of the gospel and “the righteousness that is through faith.” We were under the ministry of the apostles. redeemed by Christ’s actions, not ours; the Spirit applies Christ has not only appointed the message, but the meth- this redemption to us here and now so that we are justified ods and, as we have seen, there is an inseparable connection through faith apart from works; even this faith is given to between them. All around us we see evidence that churches us through the proclamation of Christ. Since this gospel is may affirm the gospel of salvation by grace alone in Christ a report to be believed rather than a task for us to fulfill, it alone through faith alone, but then adopt a methodology that needs heralds, ambassadors, and witnesses. suggests otherwise. Christ has appointed preaching, because The method of delivery is suited to its content. If the cen- “faith comes by hearing the word of Christ” (Rom. 10:17); tral message of Christianity were how to have your best life baptism, because it is the sign and seal of inclusion in Christ; now or become a better you, then we wouldn’t need heralds, the Supper, because through it we receive Christ and all of but rather life coaches, spiritual directors, and motivational his benefits. In other words, these methods are appointed speakers. Good advice requires a person with a plan; good precisely because they are means of grace rather than means news requires a person with a message. This is not to say that of works; means of God’s descent to us rather than means of we do not also need good advice or plans, but that the source our ascent to God. of the church’s existence and mission in this world is this In this way, Christ makes himself not only the gift, but announcement of God’s victory in Jesus Christ. the giver; not only the object of faith, but the active agent, Coaches can send themselves with their own sugges- together with the Spirit, in giving us faith. And he not only tions, but an ambassador has to be sent with an authorized gives us this faith in the beginning, but deepens, matures, announcement. If the goal is to get people to go and and increases our faith throughout our lives. The gospel is find Christ, then the methods will be whatever we find not something that we need to “get saved” so that we can

19 move on to something else; it is “the power of God unto sal- Submitting ourselves not only to vation” throughout our pilgrimage. So we need this gospel to be delivered to us regularly, both for our justification and the life-creating gospel but to the our sanctification. life-guiding commands of Scripture, We also need the law to guide our faith and practice. Christ we recognize our need for the not only saves, he rules. In fact, he rules in order to save. His spiritual oversight of our pastors and sovereignty liberates us from oppression—not only the guilt and condemnation of our sins, but from the tyranny of sin. elders and the service of deacons. The gospel is not only enough for our justification; it is the source of our sanctification as we recognize that we are “dead to sin and alive to Christ.” The gospel tells us that Christ has toppled the reign of sin; it no longer has any legal authority or determining power over us. It can no longer define us. The old “I”—who was married to sin—has died, and we are now wedded to Christ and righteousness. The gospel is big news indeed. We need it not merely to subdue our doubts and inse- curity, but our indwelling sin. Submitting ourselves not only to the life-creating gospel but to the life-guiding commands of Scripture, we recognize our need for the spiritual oversight of our pastors and elders to everlasting pastures. The church’s ministry is exercised and the service of deacons. Like any family, the church needs faithfully when the people are fed, not when the sheep are proper discipline and order so that our personal and corpo- expected to become their own shepherds. rate life together will imperfectly but truly reflect the fact Christ does not deliver us from one tyrant only to leave us that the church is an embassy of Christ and the age to come weak and isolated prey to weather, wolves, and our own wan- even in this present evil age. God’s law, not our spontaneous derings. “Obey your leaders and submit to them,” Scripture sincerity, defines what we should do. exhorts, “for they are keeping watch over your souls, as those The individualistic emphasis of evangelicalism stands in who have to give an account. Let them do this with joy and sharp contrast to the covenantal paradigm that we find in not with groaning, for that would be of no advantage to you” Scripture. We are commanded not to become self-feeders (Heb. 13:17–18). who mature beyond the nurture of the church, but to submit Yet even this admonition is grounded in the gospel: sub- ourselves to the preaching, teaching, and oversight of those mitting to the discipline of shepherds is an advantage to us shepherds whom God has placed over us in Christ. We read because through it God promises all of his blessings in Christ. at the end of John’s Gospel the account of how Jesus made Let us hold fast the confession of our hope without waver- breakfast for seven of his astonished disciples in his third ing, for he who promised is faithful. And let us consider how appearance after his resurrection: to stir one another to love and good works, not neglecting to meet together, as is the habit of some, but encouraging one When they had finished breakfast, Jesus said to Simon another, and all the more as you see the Day drawing near Peter, “Simon son of John, do you love me more than (Heb. 10:23–25). these?” He said to him, “Yes, Lord; you know that I love you.” Jesus said to him, “Feed my lambs.” A second time MICHAEL HORTON is professor of systematic theology and apologetics at he said to him, “Simon son of John, do you love me?” He Westminster Seminary California (Escondido, California) and Founder and said to him, “Yes, Lord; you know that I love you.” Jesus Editor-in-Chief of White Horse Inn. said to him, “Tend my sheep.” He said to him the third

time, “Simon son of John, do you love me?” Peter felt 1 Greg L. Hawkins and Cally Parkinson, Reveal: Where Are You? (South Barrington, IL: hurt because he said to him the third time, “Do you love Willow, 2007). 2 George Barna, Revolution: Finding Vibrant Faith Beyond the Walls of the me?” And he said to him, “Lord, you know everything; Sanctuary (Carol Stream, IL: Tyndale House, 2005), back cover copy. you know that I love you.” Jesus said to him, “Feed my 3 Barna, 180. sheep.” (John 21:15–17) 4 George Barna, The Second Coming of the Church (Nashville: Word, 1998), 96. 5 Barna, The Second Coming of the Church, 68, 138-40. 6 Barna, The Second Coming of the Church, 177. As the passage goes on to relate, Jesus was preparing Peter 7 Barna, The Second Coming of the Church, 65. for a difficult ministry that would culminate in his own cruci- 8 Barna, Revolution, 203. 9 Barna, Revolution, 208. fixion (vv. 18–19). Unlike the false shepherds who scattered 10 Barna, Revolution, 22. his flock (denounced in Jeremiah 23), the Good Shepherd has 11 Barna, Revolution, 210. laid down his life for them and united them together under 12 Barna, Revolution, 17. 13 Barna, Revolution, 175. his gracious rule (John 10). And now through his under-shep- 14 Barna, Revolution, 62-63. herds Jesus will continue to feed his sheep and lead them 15 Barna, Revolution, 70.

20 ody is confident in his walk with the Lord. He reads his Bible at home, prays every day, and regularly shares his faith with others. C He listens to a John Piper sermon on the commute to work and various Reformed podcasts on the way home, and he attends no less than two conferences a year. Yet the greatest source of Cody’s confidence is rooted not in his private devotion or in edifying instruction, but in his close accountability relationship with his friend and coworker, Steve. Cody and Steve meet every week for lunch and talk about all kinds of struggles they both are facing—they ask each other the hard questions and discuss the next chapter in Wayne Grudem’s Systematic Theology. They sharpen each other when needed and lift each other up with encouragement. Cody is certain that all the pieces for him to grow spiritually and flourish as a Christian are in place: Scripture, fellowship, and accountability—just not in church. When asked, Cody said he used to go to church but stopped because the service style wasn’t what he wanted. He quit attending because he struggled to connect with elderly members and those different from him. He disagreed with some decisions of the church leaders, pastors appeared to meddle DISCIPLESHIP in his life at times, and he felt like the less mature Christians in the church were holding him back. In fact, he boasts that he is spiritually flourishing because he is no longer tied down IN THE LOCAL to a church—free to live for Jesus however he sees fit. He sees the church as a spiritual burden. CHURCH Cody is one of many examples in the modern evangelical movement that reveal this conviction that the local church is an unnecessary spiritual burden, evidenced by a couple of realities. First, it is a broken place full of sinners. There SPIRITUAL BURDEN OR is no perfect church, of course, but the harsh reality is that the dysfunction and lack of biblically minded shepherds SPIRITUAL SAFETY? of many local churches have harmed God’s people to such a degree that wounded sheep generally grow disenchanted with the church as a whole and conclude that church life is not worth it. Second, the convenience of immediate access to information through the Internet and social media has tempted many evangelicals to think they can have their cake and eat it too. They can listen to preaching from some of the best preachers alive, attend conferences led by the best worship leaders and mingle, and interact through the Internet with other Christians just like them—all without the hassle of dealing with the nonsense of church life and those in it. These two realities have made the task of convincing Christians of the necessity of the local church an even greater uphill battle. Nevertheless, the church in all its messiness is still God’s idea and is a necessity in the life of every Christian. All followers of Jesus need to integrate themselves in the life of the local church. God’s plan for creation concludes when he gathers and redeems his people in his presence. The local and global church, despite all her brokenness, reflects this plan and displays God acting upon it in love now. Only a powerful God could take something as messy

21 and dysfunctional as sinners in a fallen world and still every lawless deed, and to purify for Himself a people make them in their union with Christ the centerpiece to for His own possession, zealous for good deeds. These his redemptive plan. Only God in his infinite wisdom could things speak and exhort and reprove with all authority. take that which seems to be an unnecessary burden to zeal- Let no one disregard you. ous Christians wanting spiritual growth and make it his (Titus 2:1–15) template from which all Christians are meant to flourish. Only a glorious God could take something so broken and yet Paul’s central message in this letter is that the gospel of Jesus design it to be that powerful light to display his glory. Only Christ transforms minds and hearts, and thus changes how a compassionate God would take what appears to be a spir- we live. Paul’s blueprint for establishing healthy churches first itual burden and design it to be needed safety for our souls. identifies those qualified (pastors/elders) to lead the church The local church is messy and broken, but it is still the cen- (1:5–9), and then exposes the false teachers in their midst— terpiece of God’s glory in redemption—and thus is necessary the gospel imposters who “profess to know God, but deny not just for all Christians’ spiritual growth and discipleship, Him by their deeds” (1:16). In chapter 2, Paul instructs Titus but for the spiritual safety of their redeemed souls. to teach followers of Jesus to live out the gospel. Paul gives a countercultural and even counterintuitive design of older, younger, ethnically diverse believers in covenant together. It is WHAT IS GOD’S DESIGN their love for one another that displays the gospel to the world FOR THE LOCAL CHURCH? through affectionate, diverse, multigenerational, multiethnic relationships as Christ’s body. Despite the attempts of some to make it seem so, the biblical This design is specifically highlighted in Titus 2 in the paradigm for church health is not about numbers and money. twofold division of this chapter: verses 1–10 describe the dif- Rather, it is about a group of people who, despite their dis- ferent kinds of people assumed to be in these new churches similarities, love Jesus and one another. Spiritual life and in Crete, their roles, and how they display the gospel in the health come in the unity of diversity. The New Testament local church; and verses 11–15 explain the kind of gospel assumes diversity in the local church, and the union of people that transforms and empowers these different groups to be of different sexes, backgrounds, and opinions displays the united. It is important to note that Paul is not instructing power of the gospel. The clearest example of this biblical different churches; each type of people is represented in each reality is captured when Paul writes to Titus on how these of these newer local churches that Titus is establishing. new churches established in Crete should look: Paul addresses three different kinds of people, covering a wide spectrum of diversity to create this design that should But as for you, speak the things which are fitting for be present in every local church. There is the presence of sound doctrine. Older men are to be temperate, digni- the old and the young (vv. 2–8), men and women (vv. 2–8), fied, sensible, sound in faith, in love, in perseverance. and slaves and masters (vv. 9–10). It is in the unity of these Older women likewise are to be reverent in their behav- different groups of people that the transforming power of ior, not malicious gossips nor enslaved to much wine, the gospel is displayed (vv.11–15). teaching what is good, so that they may encourage the Therefore, it is God’s design for the local church to be full young women to love their husbands, to love their chil- of redeemed followers of Jesus who are different from us: dren, to be sensible, pure, workers at home, kind, being older or younger people who look different, talk different, subject to their own husbands, so that the word of God have different interests, and who come from different places. will not be dishonored. Likewise urge the young men to God’s beautiful design for his church is the combination of be sensible; in all things show yourself to be an exam- the moteliest crew made possible by the blood of Jesus so ple of good deeds, with purity in doctrine, dignified, that the world would see the undeniable unifying power of sound in speech which is beyond reproach, so that the the gospel. God has specific, intentional purposes for our opponent will be put to shame, having nothing bad to spiritual growth and discipleship that cannot be experienced say about us. Urge bondslaves to be subject to their own outside the context of his unique design. masters in everything, to be well-pleasing, not argu- mentative, not pilfering, but showing all good faith so that they will adorn the doctrine of God our Savior in FIVE REASONS CHRISTIANS NEED every respect. A LOCAL CHURCH FOR DISCIPLESHIP

For the grace of God has appeared, bringing salvation to Membership in a local church is essential in the life of any all men, instructing us to deny ungodliness and worldly Christian. It is only through the solemn commitment of desires and to live sensibly, righteously and godly in membership that the discipleship of believers can be effec- the present age, looking for the blessed hope and the tive. Walking with Jesus in our daily life must not be done appearing of the glory of our great God and Savior, alone—we need one another, and we need to be responsible Christ Jesus, who gave Himself for us to redeem us from for one another. Examples abound in the New Testament of

22 how membership enables discipleship. A clear understand- 2. Every Christian Needs the Warning Presence ing of how the members of a church are called to relate to of Church Discipline one another is essential for Christian spiritual growth—the framework of meaningful covenant membership provides To return to my earlier examples, Cody and Steve, it is good the crucial context for the five reasons why every Christian that these two men have a close, open relationship and are should be joined to the local church. able to walk through life together. It is profitable for them to share the ways in which they struggle and to confess those 1. Every Christian Needs a Shepherd struggles to each other. But what compelling safeguard is in place to keep Cody from committing a grievous, life-altering I recently had a conversation with a couple who had been sin? What would happen if Cody told Steve he just hired a attending church regularly for several months. They are prostitute and is determined to do it again? What leverage enjoying the public gatherings, building new relationships, does Cody have to confront Steve if he someday becomes con- and even attending other church events. But when asked vinced that Jesus is just one of several ways to gain eternal why they haven’t become members of the church yet, they life? Their relationship is the only potential casualty at stake replied, “Well, we got burned at our last church so we don’t in each of these scenarios. This is why every Christian needs want to think about joining another church. Besides, we the warning presence of a greater consequence, a weightier feel like we are getting many of the benefits of membership discipline to keep our conscience from grievous sins and our without joining.” There are several troubling things that souls from abandoning our faith. accompany this sort of response, but the most glaring was One of the most important (and clearly biblical) roles the fact that they believed the flock of Christ has no real that members play is holding each other accountable need of a shepherd. Although this couple had received many for how they carry the name of Jesus. This is known as benefits of the church through their attendance, they had yet church discipline and is seen in several passages where to place themselves willingly under the authority and care members are to confront unrepentant sin in the lives of of a group of shepherds who have publicly bound themselves each other. In Matthew 18:15–18, Jesus describes in detail to the solemn task of ministering to Christ’s sheep. The bib- a four-step process that a Christian takes with another lical paradigm for pastoral ministry is captured best in the Christian who has sinned against him, which ends with following two passages: the exclusion of the offending member by the church if no resolution is found. In 1 Corinthians 5:2, Paul demands Therefore, I exhort the elders among you, as your fellow that the members of the Corinthian church remove elder and witness of the sufferings of Christ, and a par- those in the church who commit gross sexual immoral- taker also of the glory that is to be revealed, shepherd ity. He encourages the church in Thessalonica to confront the flock of God among you, exercising oversight not those taking advantage of the generosity of the church under compulsion, but voluntarily, according to the will (2 Thess. 3:6–15). Members of a local church are to watch of God; and not for sordid gain, but with eagerness; nor their own lives as well as the lives of one another, for the yet as lording it over those allotted to your charge, but name of Christ and the purity of his church are at stake. A proving to be examples to the flock. And when the Chief Christian without the security of the divine authority given Shepherd appears, you will receive the unfading crown to a covenant community treads dangerously, exposed to the of glory. (1 Pet. 5:1–4) powerfully deceptive allure of sin.

Obey your leaders and submit to them, for they keep 3. Every Christian Needs to Help Bear the watch over your souls as those who will give an account. Burdens of Others Let them do this with joy and not with grief, for this would be unprofitable for you. (Heb. 13:17) The Christian life was never designed to be lived alone. This is most clearly demonstrated when suffering enters into the Within these profound words from the apostle Peter and lives of believers—the fallen world in which we live assures the writer of Hebrews lie the sobering, unique calling of a us we will suffer, and God has given us the church so that we pastor and the main reason why every Christian needs the might be sustained in our faith and comforted in our minds local church—soul care under the oversight of an ordained and bodies during those times. This suffering together is minister. God’s design is for every Christian to be cared for most clearly and concisely stated in Paul’s letter to the church by a qualified under-shepherd who will give an account for in Galatia, in which he exhorts them to “bear one anoth- their souls to the Chief Shepherd. Just as sheep without a er’s burdens” (Gal. 6:2). Christians are called not just to shepherd are left exposed, vulnerable, and in danger of being comfort one another during seasons of grief and sorrow; devoured by predators, so Christians who refuse the over- the command is that we actually take on one another’s bur- sight and care of elders and pastors expose themselves to the dens as if they were our own. This mutual burden-bearing attacks and tricks of the enemy who prowls about, seeking is intended to take place within the covenant community of someone to devour. a local church. This command to bear one another’s burdens

23 cannot be accomplished in isolation or in the comforts of God’s all-wise design your break room at work with a single accountability part- ner. There is a corporate call to this command, and obedience for the church is not just requires that it take place within a group of people commit- that we grow, but that ted to walking through life together in Christian community. we grow through helping Few experiences compare to that of suffering saints watching the bruised reeds stay their local congregation coming together to love, support, and serve them in the midst of hardship. It is God’s will that intact and the smoldering we bear the burdens of others as one of the means of spiri- wicks keep burning. tual growth and discipleship.

4. All Christians Need People to Love and to Serve Those Who Aren’t Like Them

Tribes exist for a reason—we are naturally drawn to those who are like us. Although Steve is a close friend and confi- dant, his similar tastes, experiences, and opinions somewhat limit his ability to help Cody spiritually grow. They are both single white males in their late twenties who appreciate John Piper and soccer. There is, however, an aspect of discipleship in a Christian’s life that must come from those who are different from us. The multiethnic, multigenerational real- your fellow brothers and sisters to get everyone to cross the ity of the local church, which is God’s design (Titus 2:1–10), finish line. The goal is not to finish first but to finish together. provides the environment in which that growth takes place. A Christian’s own personal discipleship is important, but There is unique growth that happens in Christians’ lives it is not the only thing at stake. The covenant community when they are pressed to love and serve someone older, who of a local church strives to help everyone—including the grew up on the other side of the tracks, who looks or talks fainthearted and weak (v. 13)—to cross the finish line. God’s differently, and/or has a different cultural background. The all-wise design for the church is not just that we grow, but dissimilarities that exist in the local church push us to unite that we grow through helping the bruised reeds stay intact around the gospel of Jesus Christ, press us to be charitable to and the smoldering wicks keep burning. Discipleship in the others, and challenge us to acquaint ourselves with those who local church doesn’t merely provide spiritual safety for us but are different from us. The power of the gospel is on display as spiritual safety for the whole congregation, as we realize that we learn to love and serve one another through (not in spite our sanctification is bigger than our personal discipleship. of) our differences.

5. All Christians Need to CONCLUSION Realize That Their Discipleship Is Bigger Than They Are If a Christian sees the local church and the discipleship Cody is like many others seeking to grow in their faith—he within it as an unnecessary spiritual burden that holds back is so worried about people in the church hindering his spir- the most zealous, doesn’t allow for like-minded fellowship, itual growth, he has missed God’s design: that a key to his and is more of a burden than a blessing, then not only is God’s own spiritual maturing comes when he helps others grow. design disregarded but the means of grace that is disciple- This is best captured when Paul writes to arguably the most ship in the church is sadly squandered. Sanctification in the faithful and mature church we find in Paul’s letters—the local church comes with struggles and burdens, and it comes church in Thessalonica: with difficulties and conflicts as we deal with broken sinners stumbling their way to the Celestial City. But it’s often We urge you, brethren, admonish the unruly, encourage those burdens that somehow, in God’s providence, help us the fainthearted, help the weak, be patient with every- mature in our faith and consequently provide the spiritual one. See that no one repays another with evil for evil, but safety that we who are in Christ long for as we await his glo- always seek after that which is good for one another and rious return. for all people. (1 Thess. 5:13–14) BRIAN CROFT is senior pastor of Auburndale Baptist Church in Louisville, The implication here is that the Christian life is not a Kentucky, and founder of Practical Shepherding. He is also senior fellow for race you sprint to see how far ahead of everyone else you can the Mathena Center for Church Revitalization at The Southern Baptist Theo- finish. The Christian life is a race where you lock arms with logical Seminary and has written over a dozen books on pastoral ministry.

24 vangelicals are paying more attention to the church now than they did in the twentieth century. Much of this comes E as more and more Christians tire of prag- matism and historically unprecedented “seeker” strategies in the church. It is a sign of health that a number of books now line Christian bookstores on the doctrine of the church, the nature of worship, and even church polity or government and the biblical qualifications for church leadership. While there is much to be thankful for in this regard, we must continue to reflect on how Christ in his person and work should shape our understanding of pastoral ministry. Upon care- ful examination of the Scriptures, it appears that many actual practices of church leadership are far from what God intends. To better understand my concerns, imagine overhearing a conversation between Joe Christian and a new coworker of his. Suppose also that Joe has been a member of XYZ Church for many years and understands as well as anyone what’s happening at XYZ Church, including the leadership structure.

JOE: You mentioned you’ve been looking for a church since you moved a couple months ago. Find anything yet?

SHEPHERDING COWORKER: Nah, nothing spectacular. We’ve visited a few places, but the people haven’t exactly been warm LIKE THE GOOD and the preaching has been less than biblical. So we’re still looking. Where do you worship?

SHEPHERD JOE: Glad you asked. I’ve been meaning to offer an invite. We go to XYZ Church. Great fellowship and the preaching is quite strong—you’ll love it.

COWORKER: Yeah, I’ve heard of XYZ Church. Who’s the pastor there?

How should Joe respond, especially if he wants to com- municate his church’s understanding of a biblical model of leadership? It would be wonderful if Joe responds, “Well, there are many elders who pastor the flock at our church, but [Blank] does the majority of preaching.” Such an answer would indicate that the polity structure at XYZ Church isn’t just a formality. Instead, it is actually making a difference in how people in the pews understand biblical ecclesiology. But imagine the dialogue between Joe and his coworker playing out differently, with the coworker asking good questions and gently pointing out some potential problems with Joe’s response.

COWORKER: So, what else makes your church different from all the other churches we’ve been visiting?

JOE: We emphasize expositional preaching, and we’ve been growing like crazy, mostly from outreach and evangelism.

25 COWORKER: That’s really encouraging news. Tell me Pastoral leadership requires relationship. It is important again, who’s your pastor? to note that the command “to shepherd” isn’t given to all the saints. All Christians should encourage, rebuke, teach, JOE: The pastor is [insert well-known pastor name here]. admonish, and love one another. But unlike these “one another” commands, the command to shepherd is given COWORKER: I really enjoyed his last book. When’s the last uniquely and only to either apostles or elders in the New time you met with him? Testament. Delegating this responsibility to Sunday school teachers or small group coordinators, important as those JOE: Oh, I’ve never actually met him. roles may be, amounts to an abdication of leadership, especially when we consider the type of authority required for COWORKER: You’ve never met your pastor? biblical shepherding. After all, shepherding is frequently associated with the idea of ruling (cf. Matt. 2:6, 1 Tim. 5:17). JOE: Nope, but the preaching is amazing. In fact, poimaino is translated “rule” in many English versions of Revelation 2:27 and 19:15. COWORKER: Yeah, it definitely is. I’ve listened to a bunch of his sermons online. I guess I’m curious—in what ways is he counseling you and shepherding you and your DISCIPLESHIP AND IMITATION family in your walk with the Lord? This is not the type of leadership the Bible promotes. JOE: Well, he preaches on Sundays, plus there is his Consider a sample of biblical texts: radio ministry. And then his books... • For though you have countless guides in Christ, you do COWORKER: Yeah, but in what ways is the person you not have many fathers. For I became your father in Christ identified as your pastor aware of the situations and cir- Jesus through the gospel. I urge you, then, be imitators of cumstances that are unique to your life? And how does me. (1 Cor. 4:15–16) he shepherd you and your family? • Be imitators of me, as I am of Christ. (1 Cor. 11:1) • Brothers, join in imitating me. (Phil. 3:17) JOE: Well, I guess he doesn’t... • What you have learned and received and heard and seen in me—practice these things. (Phil. 4:9) COWORKER: [Long, awkward silence] Joe, it sounds to me • For you yourselves know how you ought to imitate us, because like you’ve got a really great teacher and preacher, but we were not idle when we were with you, nor did we eat any- not much of a “pastor.” one’s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any This basic phenomenon is quite common in evangelicalism of you. It was not because we do not have that right, but to today. I’ve even heard big name preachers say things such as, give you in ourselves an example to imitate. (2 Thess. 3:7–9) “Well, God is giving me a platform, and we’re reaching lots of people, so why not go with it?” To the thoughtful Christian, this When writing to pastors, Paul likewise exhorts them to serve sounds like, “I must increase so that he might increase”—just as examples for believers to emulate: the opposite of the biblical portrayal of the spirit of prophecy. Furthermore, when shepherding is reduced to preaching, the • Let no one despise you for your youth, but set the believ- relationship between the shepherd and the sheep suffers. ers an example in speech, in conduct, in love, in faith, in purity. (1 Tim. 4:12) • Show yourself in all respects to be a model of good works. THE PASTOR SHEPHERD (Titus 2:7–8)

In many English translations, the original Greek term poi- The imitation language is striking. How can someone mena is rendered “pastor.” Today, the term is used generally imitate a person they haven’t even met? The person you in reference to ministers or clergy. This is unfortunate, call “pastor” must be someone you spend enough time because “pastor” no longer points back to its original mean- with such that you can actually strive to follow him as he ing. A more helpful translation is “shepherd,” the verb form follows Christ. of which is “to shepherd.” Thus a shepherd is someone who Again, discipleship involves education, and that cannot be serves as a guardian, leader, or caretaker for other people. overlooked, but we shouldn’t misunderstand the other sig- Doesn’t this sound an awful lot like discipleship? Is part of nificant forms of pastoral ministry that support the normal making disciples done through preaching and education? means of grace. It’s wonderful that churches are recovering Absolutely. Are disciples made by preaching and education pulpits as places for theological education and Bible expo- alone? Absolutely not! sition. However, the Scriptures make clear that preaching

26 There is no better place to turn to reshape our understanding of shepherding than the “Good Shepherd” himself. Let us consider Jesus, then, as our model.

is necessary but not sufficient to see people conformed into good shepherd is the same sort of relationship he has with the the image of Christ. Father. This is certainly more than a one-way digital relation- The Great Commission presumes engagement with people ship, listening online, or watching a big screen. Christ really in relationship. We are not called to make converts, nor raises the bar here. The kind of fellowship that the Father, merely to educate and make good students. Christian leaders, Son, and Holy Spirit enjoy should shape the way pastors especially pastors, elders, and overseers, are called to see not seek out meaningful relationships with their congregants. merely that people know everything that Christ commanded, Conversely, pastors who don’t know their people functionally but that they obey. That simply cannot happen apart from deny that Jesus is the pastoral example. real, genuine relationships. What’s important is that the Bible—rather than “traditions” of recent American invention—shapes our theology THE LORD AS SHEPHERD and even our theological vocabulary. If we believe that the New Testament teaching on the church is normative and In Ephesians 5, Paul compares the relationship between a want to be faithful, then some adjustment may be in order. husband and a wife to the relationship between Christ and There is no better place to turn to reshape our understanding the church. That is, the marriage relationship prophetically of shepherding than the “Good Shepherd” himself. Let us testifies about spiritual realities. Paul is able to build this consider Jesus, then, as our model. example because of the marriage imagery that is so promi- nent in the Old Testament (see, for example, Isa. 54:5; Jer. 31:32; Ezek. 16:32; Hos. 2:16). But the Lord is also called the CHRISTOLOGICALLY SHAPED POLITY shepherd of Israel in the Old Testament (Gen. 48:15; Ps. 23:1; Isa. 40:11; Jer. 31:10; Ezek. 34:15). Accordingly, pastors pro- If Christ is our example in all things, it makes perfect sense phetically bear witness to the world about who Jesus is in that we would take cues from him on pastoring well: “My much the same way that husbands do. sheep hear my voice, and I know them, and they follow me” If a pastor does not have time to meet with his people, it (John 10:27). From this verse, we know that: (1) a good shep- is difficult to avoid the conclusion that, by analogy, he pro- herd communicates with his sheep and the sheep listen; phetically testifies that Jesus is too busy for us. The elder who (2) a good shepherd knows his sheep; and (3) a good shep- is not eager to know his people prophetically tells the world herd’s sheep follow him. This is radical in its simplicity. Is that Jesus doesn’t really desire a relationship with us beyond it enough, then, that a faithful pastor communicates to his listening to a sermon once a week. In conclusion, consider congregation by preaching the Word? Hardly. In the context how the Lord, through the prophet Zechariah (11:17), warns of the above passage, John 10:14 reads, “I am the good shep- bad shepherds: herd. I know my own and my own know me.” Here Jesus says the relationship isn’t one-way—not only Woe to my worthless shepherd, who deserts the flock! does the shepherd know the sheep, but the sheep also know May the sword strike his arm and his right eye! the shepherd. The question becomes, then, whether this Let his arm be wholly withered, his right eye utterly blinded! “knowing” is allowed to be generic. Does it meet the demands of Christ’s example? No, and here’s why: Jesus clarifies with May God raise up true shepherds among us to care for their great precision what kind of “knowing” he had in mind. “I congregations, following the example of Jesus, who is the am the good shepherd. I know my own and my own know me, Good Shepherd. just as the Father knows me and I know the Father. I lay down my life for the sheep” (John 10:14–15). BEN ARBOUR is a PhD candidate at the University of Bristol, United Kingdom. The “knowing” that Jesus has in view when describing a He teaches courses in philosophy and ethics at Weatherford College, Texas.

27 hree decades of data have revealed a near-systemic evangelical ignorance of the Scriptures, theology, church history, T Christian art, architecture, and iconography and, correspondingly, of Christian deport- ment, both social and practical.1 Somehow, despite the information superhighway literally at our fingertips and Kindles glutted with books, ignorance abounds. This ignorance has little to do with intelligence or ability, and everything to do with literacy—the kind of literacy that results from interpersonal catechesis; that is, discipleship. Our evangelical churches are illiterate because catechesis rarely takes place, and when it does it is usually unremarkable and unde- manding, thanks to our seeker-sensitivity complex. It is only interpersonal, challenging catechesis—face-to-face discipleship between the catechist and catechumen—that can dispel such illiteracy, so that the baptized may not only recognize the biblical drama in its various manifestations (the contents, confessional articles, liturgical appointments and rites, and so forth), but also own it as their integrated worldview and lifestyle. It was this kind of discipling that Jesus expected from his ministerium (Matt. 28:19; John 21:15–18). Interpersonal discipleship fortifies the church against flaccid nominalism. Modern technologies, for all their usefulness and genius, have FACE-TO-FACE not and cannot fill the gap between Christian initiation and catechetical confirmation; only face-to-face discipleship can. After decades of unbridled optimism, catechists were DISCIPLESHIP beginning to make a U-turn on the necessity of employing modern technologies as the principal means of discipling. To be sure, cautionary statements have been issued since the IN A FACEBOOK 1980s—by the likes of Neil Postman, C. John Sommerville, D. G. Hart, and Neal Gabler—that modern technology was not all it was cracked up to be, particularly in connection with WORLD 2 religious learning. Biblical literacy rates are down, learning is increasingly a passive activity, the line of demarcation between educating and entertaining has been blurred, and— for all the time spent in front of electronic media devices (averaging nine hours a day for high school students)— American pupils are scoring lower than their Eastern and Sub-Continent counterparts in the fields of mathematics, science, language acquisition and proficiency, to say nothing of catechetical retention.3 As one Sudanese pastor said, “I’ll take any one of my catechumens over a dozen of yours in America.” This Anglican priest was making the point that discipleship is about quality, not quantity. It is baptism that gives us quantity, and face-to-face discipleship gives us quality. But then came Facebook as the latest Christian-consumer expectation within the church, where face-to-face discipleship now competes with Facebook discipleship.

OLD SCHOOL DISCIPLING THROUGH PERSONAL PRESENCE

Biblical models of discipleship entail corporate settings (cf. Acts 2:42; Heb. 10:25) and more intimate contexts for

28 mentoring (cf. Acts 8:26ff.; 10:27–48; the Pastoral Epistles). very corporate and interpersonal—we repented together, Jesus’ ministry to the assembled masses and pedagogical mourned together, and celebrated together. Moreover, it was retreats with his disciples provide paradigmatic case studies decidedly low tech: personal presence, word, sacraments, for intentional catechetical ministry that has been repli- brotherly consolation, and encouragement. Christians cated by the apostles and succeeding generations within touched and ate together in 3-D. the church. Indeed, when Jesus commissioned his disci- Today, Lent seems to have suffered from the encroachment ples as apostles in John 20:21–23, he intended a personal, of our Facebook society. I say this because, like so much else intimate, and present ministry. The Father “sent” the Son in American evangelicalism, even Lent seems to have been in human flesh to “be with us” (John 1:14), to minister grace reduced to an exercise in isolation, militating against biblical and truth. In the same way, the Son sends his personal repre- categories of discipleship. What was once a parish exercise sentatives (the apostoloi) to minister the grace and truth of is now more frequently referred to as an individual experi- God—anything otherwise would yield Docetism, impinging ence enjoyed from the comforts of home or wherever one can upon God’s incarnational purposes and presence.4 Personal, access a Wi-Fi or LTE network. Evidencing this trend are not present representation is therefore the essence of Christian only sparsely attended Lenten services (in the ever-shrinking ministry—the ministry of disciple-making through holy bap- sphere in which they remain), but the way we as evangeli- tism and the formation of the disciple through catechetical cals think about the world. A Facebook instant message (IM) instruction (Matt. 28:19–20). exchange shared by a friend may be typical: Given this biblical precedence and two millennia of ecclesial emulation of the discipling process, is it possible to take A: Doing lent? a digital approach to, say, the Lenten form of Christian dis- B: You mean giving up something? cipleship? I don’t think so. Cyber-social networks such as Facebook facilitate neither the corporate setting nor the A: No u know the whole lent thing—church and all. context for mentoring as intended by the Father and the Son. B: Not really. How about you? The tradition of Lent is the liturgical calendar season of forty weekdays before Easter, observed by many Reformation A: Me neither tho I was thinking I’d renew my new years traditions and consisting of penitence and fasting, stretch- resolutions. ing from Ash Wednesday to Holy Saturday. Despite attempts B: Cool. I’ll pray for you. to spin the significance of the biblical number “40” into something wonderfully transformative (à la Rick Warren’s The This exchange came from a West Coast evangelical Purpose-Driven Life), forty-day periods in the Bible always church’s Facebook forum titled “The Fellowship Wall.” For are associated with trials of temptation, affliction, fasting, this and other churches, posting, texting, and blogging some- repentance, and suffering while entreating God for grace times constitutes Christian fellowship and the substance of (one thinks of Moses, Elijah, and Jesus himself fasting in the discipleship. Where once catechisms were employed and wilderness). One thinks of global judgment for forty days in midweek Lenten services pocked calendars, now it is good Noah’s lifetime, as well as the first generation of Hebrews who enough simply to have connected electronically. Clip, paste, experienced the Exodus, who spent forty years wandering send. And we all say “Amen.” and never entering the Promised Land. Lenten seasons— with Moses and the Hebrews, Elijah and the Israelites, or Jesus and his “last Adam” representation of humanity—were NEW SCHOOL DISCIPLESHIP THROUGH FACEBOOK never exclusively about individual self-discovery. They have always been corporate disciplines of repentance and entreaty. There can be no doubt that Facebook and social networks These experiences necessitated challenging encounters with such as Twitter and YouTube are displacing interpersonal familial (head of household) and communal spiritual shep- mediums of discipling. In a broader sense, they are filling a herds (prophets and priests). socialization vacuum about which Robert D. Putnam so ably Maintaining continuity with the Old Testament and hold- wrote in his groundbreaking book, Bowling Alone.5 Putnam’s ing Jesus’ wilderness trial as the paragon, the church enters data showed how Americans have become increasingly dis- the season of Lent. Since the third century, entire congre- connected from family, friends, neighbors, our democratic gations have embraced and participated in this drama that structures, and church. He concluded that radical individ- reaches its apogee on Good Friday when the Messiah was ualism, narcissism, consumerism, moral relativism, and a crucified “for us and for our salvation,” only to give way to profound sense of entitlement fragment communities and corporate relief on Easter morning. Lent was a church affair, organizations that, by their very nature and existence, oper- and it was bound up with the formation of disciples by way ate on a fundamentally different principle than autonomy. of catechetical preaching, instructing baptismal candi- With the loss of this social capital through civil engagement, dates and confirmands, and shaping Christian character new, more convenient, and personally defined civic forms through the rigors of spiritual disciplines—praying, fasting, have arisen, but have done so by accommodating an America meditating, self-denying, serving, and studying. It was all that is radically individualistic, narcissistic, consumerist,

29 The church has a history of technological employments—the printing press, Christian radio, television, theater. Evangelicals expect that the utilization of technology will terminate in enriching humanity with the word of God or, synonymously, increasing catechetical literacy.

morally relative, and entitled. Facebook is the most success- accountability. How then can we expect a tool that truncates ful new civil forum, and it is finding a welcome home in the our sensory engagement with reality (limiting it to an LCD church—the very entity designed by God to provide a totally panel) to play a role in reversing catechetical illiteracy? different solution to communal disengagement from Docetic A related conversation emerged in my University of San enterprises like Facebook. Diego class, “Protestantism in the USA.” My students con- The gravitation toward employing cyber-social networks firmed a suspicion I held. They believe that old “brick and for activities once understood to require personal presence mortar” churches are becoming increasingly redundant is seen in every corner of evangelicalism. Church Facebook because evangelicalism is leading the way toward a fully pages abound. A decade ago a common query was, “Does this personalized spirituality—done at home online. They rea- church have a website?” Now the question is, “Is this church soned: “You choose your friends online. Why not choose your on Facebook?” That is because Facebook provides unique church?” By this they did not mean utilizing a search engine features, carries a certain status, and facilitates particu- to ascertain which church you would like to attend, but rather lar expectations for its nearly 650 million patrons. It is an choosing whom you would like to have in your self-deter- innovative cultural force shaping societal expectations about mined cyber-congregation, something quite different from identity and a sense of belonging, which is why churches are the body of Christ where those you might otherwise decline enlisting its novel methodology. Per usual, evangelicalism an invitation to view your page sit down next to you, hold is eager to give people what they want (convenience and low your hand during the Lord’s Prayer, and may even share the commitment) instead of what disciples need (challenging chalice with you during Holy Communion. They were saying and engaging discipleship). that there will be no need to attend church because there is The contents on church Facebook pages range from posting even now the possibility of forming your own virtu-church intimations to sermon podcasting to forums for disciple- in the same way one customizes an iTunes collection. In ship. Subscribers say that the need to employ Facebook-type good keeping with the evangelical accommodation of indi- interfaces is natural and fitting: it’s just another tool for vidualism through self-application Bibles and a flattened marketing, conveniently connecting believers, evangelistic ecclesiological topography, virtu-church provides the ideal endeavors, and Christian education. After all, the church has setting for self-feeding where, when, how, and with whom a history of technological employments—the printing press, you like. It’s the next logical step in consumerist Christianity. Christian radio, television, theater. Evangelicals expect that They reported that this was not only a possibility but a the utilization of technology will terminate in enriching present reality. “I hardly ever go to church,” confessed one humanity with the word of God or, synonymously, increas- student. “I stay connected through Facebook and I can do it ing catechetical literacy. At the same time, we would do well from anywhere.” The class nodded in universal agreement— to remember the observations of Marshall McLuhan: “We assembling with believers is superfluous when Facebook is become what we behold. We shape our tools and thereafter omnipresent. There was no perceived need to improve their our tools shape us.”6 If the ideas of McLuhan have any trac- catechetical literacy: they knew how to navigate the site. tion, and the medium of social networking is really a message about virtuosity or unreality (corresponding to McLuhan’s aphorism, “The medium is the message”), then church-via- FACEBOOKED Facebook will have the opposite effect upon discipleship and enriching Christian communities because it is not, by design, After class, however, a student told me how her Emergent a conducive forum for the biblical discipleship of believers. church went belly-up through Facebook, confirming another It promotes tweets, not tomes. It is not demanding, but user suspicion I held. This particular fellowship did all of its inti- friendly. It does not foster spiritual disciplines, as there’s no mations, connecting, and correspondence through the online

30 social network. Before long, the homilies and prayers were weight from electronic communications, and the effect they simply posted, and assembling took place online, with the have is likewise dissimilar. That’s because disciples who discipling of new believers being facilitated by way of the have cut their teeth on old-school catechesis expect their IM tool. “It was so exciting,” she said. The Facebook app on pastor to be there instead of stockpiling e-messages. The your phone allowed you to carry the church in your pocket Son of God showed up to take away the sins of the world. In and contribute through PayPal. like manner, the pastor needs to show up to baptize, absolve, Then, of course, the social networking within the church commune, commiserate, counsel, and catechize if Christ’s became more exclusive. Facebook is, after all, a gateway or apostolic commissioning is to be accomplished. Being a filter; consequently, undesirables were precluded or excluded disciple of Jesus (whether catechist or catechumen) means (so much for evangelism). The IM walls became forums for that loving others comes at the price of sacrifice. There is gossip (so much for fellowship), and mentors and neophytes something real, urgent, and authenticating for our human- never actually met for discipleship because the gateway fixed ity about having to be there in person. The physics of voice a buffer between catechist and catechumen. The church and sound, the force of human emotion and passions, and emerged and disbanded within four years. Facebook’s exclu- indeed touching are effective tools in the ministry of the Holy sivity principle cut them off from the wider Christian world Spirit through earthen vessels. This is the high expectation and, in fact, one another—the medium mangled the mes- of Christ and discipleship in the real world. Conversely, the sage. In the end, they were still “bowling alone.” Facebook expectations of Christians who live in a Facebook world are changed their church dynamics, because there was no need low. The pastor is a flatscreen image, like a celebrity pastor to leave the house for the lanes of corporate or catechetical whose multi-campus sermon broadcasts are streamed to discipleship. They were taught that it was enough that they smartphones. You may never meet your pastor in person, let were bowling on Wii. alone receive catechesis or a hospital visit from him: hence, In this case, the cyber-solution to civic engagement discipleship happens on your time, when you want to log in. resulted in greater exclusion and isolation, proving once The convenience of cyber-socializing in a risk-free domain again that disciples cannot be made or discipled online: devoid of self-giving love perpetuates evangelical ignorance there’s no water, no bread and wine, no living thing trans- precisely because one is not being a disciple, which takes mitted through 1s and 0s. It was never intended to be so in place in the context of where two or more are gathered— a church that requires its catechumens to “take, eat” (Matt. really gathered. 26:26). Facebook’s methodology cannot establish a mentoring context where interpersonal engagement entails the entire person in the discipling process, addressing issues of PRINCIPLES OF FACEBOOK character, disposition, emotions, and body language. This only happens when someone is there, really there in time As far as discipleship is concerned, Facebook must be placed and space. To give one’s time writing an e-mail is one thing, in the same category of brilliant technologies that when but to give of the self through personal presence sets disci- misappropriated “bite back.” Edward Tenner has convinc- pleship on an entirely different and elevated plane. Personal ingly argued in his well-researched book Why Things Bite presence is the essence of gift giving (John 3:16). Back: New Technology and the Revenge Effect that technol- For all the “friendships” being made online, there are still ogies in fact do have their appropriate sphere of utility that no hugs, handshakes, or looking in the eye. And that’s the when transgressed results in unforeseen and unintended irony of online social networks: the medium of Facebook is consequences.7 Christian discipleship and fellowship are at the message of the unreal; Myspace is no place; “friends” are least two planes that when transected with Facebook have files; chat is voiceless; templates establish individuation. the opposite effect. That’s because (as far as compatibility What is more, when the whole world is denying that God is with Christian community building and discipleship is con- real, for churches or catechists to resort to the domain of cerned) the fundamental premises upon which Facebook virtuosity sends the wrong theological message. If the sheep rests (viz., exclusivity, self-identification, and convenience) are suspended in the Ethernet, then what of the Shepherd? are antithetical to the kingdom Christ created. Just ask the The domain of virtuosity cannot convert ecclesial settings Galatians to whom Paul wrote. The fundamental premises where catechist/catechumen relationships envelop the total- behind Facebook are the concepts of adolescent clique, exclu- ity of our humanity—mind, will, emotions, and physicality. sivity, and reliving (in a virtual way) high school and college Discipleship therefore must take place face-to-face, since the popularity and posturing. Individually and collectively, these church curates the substance of Christian faith and practice principles are ill-suited for Christian discipleship. through embodied transmission. Stated differently, authen- “Clique” is antithetical to the building of Christian tic discipleship requires personal presence because the living communities, expanding conversation, and communion medium emanates the living message to living recipients. in both its vertical and horizontal dimensions. Jesus, Paul As an ordained minister, it is one thing for me to text, explains, broke down walls of separation (Eph. 2:16), and so e-mail, or phone a parishioner, and another thing for me to the revolutionary social network of the church was sexless, be present. Pastoral visitations hold significantly different ageless, raceless, and without socioeconomic status (Gal.

31 3:28; Col. 3:11). The Facebook principle of clique erects are going, and what it all means.10 Without that picture of walls of separation by way of “friendship” segregation. It reality, observes Byatt, we Facebook. Facebook is synonymous dissolves fellowshipping into Facebooking among those with “Selfbook” (my term) where living takes place before the we discriminate as worthy brethren. While biblical disci- cyber-mirror through which the virtual self-legitimates the pleship advances maturation, America’s prevailing social spatiotemporal self (if the spatiotemporal matters anymore). network promotes a return to adolescence—the period of “It is a mirror,” she explains, “because there’s no picture.” By life where our self-identity is most confused and unfounded, “picture” Byatt means an objective world in which we live and indeed, self-referential. No wonder we’re attracted to move and have our being, the external referent to the real. To Facebook: it facilitates opportunities to go back and remake sustain that picture requires work: storytelling, rituals, con- ourselves in an ideally self-determined fashion. You can textualizing, the discipline of self-sacrifice, and deference to upload your independent spiritual profile by tweeting the the governing story. To sustain existence in a Facebook world, new you. This attraction will persist so long as no event-ori- however, one must blog, upload, or tweet. I tweet, therefore ented, identity-making fixtures such as holy baptism, Holy I am. One’s identity is forged and altered and altered again Communion, holy confirmation, and holy matrimony (the to sustain self-actualization. things of face-to-face discipleship) persevere with us. And It doesn’t matter that no one is listening, because you are since God-given means of disciple making and discipling engaging a mirror—the projection of your ideal self, however cannot be experienced in the two-dimensional realm, then conceived (regardless, none of it happens in real time in a real identity makers default to pop-culture rites of passage such community anyway). This, I believe, is why Byatt says that as driving age, drinking age, launching your Facebook pro- Facebook and Twitter are gods. Life lived not only through file, and sexual encounters. Ask a teen or collegian or, better but literally in front of the digital portal to the unreal world yet, any “real housewife.” is life lived coram Deo, before the face of God—God being, British author A. S. Byatt, an avowed atheist who openly in this case, yourself. In this sense, Byatt intimates that we describes herself as “anti-Christian,” has seen this quite confirm McLuhan’s prophecy: “We become what we behold.” clearly.8 Byatt laments the loss of the Christian metanarrative Without a comprehensive picture of reality to either embrace that once provided her Western culture with its existential or discuss in dispute, all we are left with is ourselves or, more orientation manifested through conversation, communi- accurately, the ideal of ourselves. It naturally follows that ties, and communion.9 Now, she says, with the grand biblical we are self-obsessed, though now it is an obsession not with story effectively purged from public discourse, all we have our incarnational existence but with a dehumanized virtual are autobiographies, anonymity, and autonomy. It was this one. That’s a scary prospect: detachment from reality to Christian metanarrative—passed on through the catecheti- retreat into the pseudo-self, where one projects a hologram cal process—she explains, that told us who we are, where we to those deemed worthy of “friendship.” No wonder Byatt worries about the loss of conversation, communities, and communion. Discipleship is impossible when the catechist and catechumen are the same person. In the 1980s and ’90s one was remade or, better, rebranded by way of consumption of phenomenological goods, be it clothing, cars, or house. Matter mattered, even if it was too much. Personal presentation and personality were inseparable from you. Today, however, one need only tweet the new you—personal presentation and personality edited and pho- toshopped before posting. Before, Madonna was the paragon of change, but that took time, even if it was only two years between album releases. Facebook has retired her “material girl” paradigm for an immediate ethereal one. We don’t We need God’s word to need her example of postmodern transformation that, one save us from the tools could argue, was tethered to her vocation, because one can we’ve misappropriated that be instantly born again by way of texting. Texting or blogging about yourself is the new revelation—a fresh word from you have us sinking deeper into about you. Unlike God’s real-world elocution, in a Facebook ourselves. It is for the sake world the word is ours. We are the sovereign speakers, and of the gospel that we need therein lies our evangelical ignorance: news about me is never face-to-face discipleship in a the good news. It has to come from outside of me to save me from me. We need God’s word to save us from the tools we’ve Facebook world. misappropriated that have us sinking deeper into ourselves. It is for the sake of the gospel that we need face-to-face discipleship in a Facebook world.

32 SELF-GIVING IN DISCIPLESHIP All of it presupposes being present with one another, having personal relationships in time and space. There is Virtual living reflects negatively upon the incarnation therefore no hiding or anonymity in biblical discipleship. and our own “enfleshment.” It must—just like the Roman It comes with risk—someone may see your secondhand Catholic Church’s “Confession App” (where there is no real couch, the dishes in the sink, or the pimple on your nose. person, no real voice, behind that “Confession App”; no one But that is what God’s household is like: all are called out of is present in persona Christi),11 so too with the imago Dei: the blogosphere to their Father’s table to break bread. We’re there need not be a real person behind my Facebook page. not supposed to stay in our rooms texting or tweeting or There is no image of God in us when what we are is a digi- Facebooking. The church is a social network with real beings, tized self-projection, a two-dimensional facade. We’re right real warmth, real self-giving, real challenges—challenges to back to the First Commandment. It’s just about the image of love the “other,” the “different,” the not-your-demographic, me and the idea of you. It is fantasy living; a kind of voy- and to do so as an expression of our baptismal identity. The eurism, because through this nonreality we project ideas of ethos of baptism leads the disciple to Communion—the “with idyllic perfection. Perhaps it is a way to deal with sin, a form union” meal. Jesus made us “friends” in the church; and as of self-justification. But I suspect that we know better because members of the body of Christ, our lives are intertwined. our expectations for friendship are low on Facebook, and that We need the mutual support and encouragement we offer tells me our expectations of God and ourselves are equally to one another as we reflect on our sin and seek God’s mercy low. With no living encounters there can be no accountabil- in Jesus the Son for relief, sounding again the catechism ity or responsibility for oneself, let alone another. It should that dispels ignorance and liberates us from the bondage of come as no surprise that Facebook is now the preferred forum contemporary Zeitgeists like dehumanizing social networks. for posting suicide notes. We have to get in touch with reality again. When banking JOHN J. BOMBARO is parish minister at Grace Lutheran Church in San can be done online, filling the tank happens at the pump, Diego, California, and a lecturer in theology and religious studies at the self-checkout eliminates human interaction, and social net- University of San Diego. working is two dimensional (like the image of ourselves), then perhaps now more than ever the church must reestab- lish face-to-face discipleship to recover our humanity. Perhaps an unimpressed utilitarian approach toward this Internet tool might be the church’s best approach to the social networking phenomenon since, at least in this case, the adage “We make the tools and then the tools make us” 1 The abiding mass media and academic depiction of the average evangelical as an emotive, anti-intellectual fundamentalist given to cult of personality groupthink, in seems to obtain. Don’t get me wrong; I’m no Luddite. There’s fact does have a basis in credible research. While we may sense misrepresentations on South Park and The Simpsons, data evidences that popular opinions about evangel- some usefulness to Facebook. It’s just that I am still working icals may be more stereotype than unfair caricature. See, e.g., David F. Wells, No Place on what that may be, since a good deal of my time is spent for Truth: Or Whatever Happened to Evangelical Theology? (Grand Rapids: Eerdmans, 1993); Mark A. Noll, The Scandal of the Evangelical Mind (Grand Rapids: Eerdmans, counseling couples whose marriages have been obliterated 1994); and Michael S. Horton, Made in America: The Shaping of Modern American Evangelicalism (Grand Rapids: Baker, 1991). by affairs started on social networks. When the premise of 2 See Postman’s Amusing Ourselves to Death: Public Discourse in an Age of Show what is now a global institution divides, distorts, and dilutes, Business (New York: Penguin Books, 1984) and Technopoly: The Surrender of Culture to Technology (New York: Vintage, 1993); Sommerville’s How the News Makes Us then at least within the church we have to recognize that this Dumb: The Death of Wisdom in an Information Society (Downers Grove: IVP, 1999); Bruce Kuklick and D. G. Hart, eds., Religious Advocacy and American History (Grand medium (in which the spatiotemporal self is suspended for Rapids: Eerdmans, 1997); and Gabler’s Life: The Movie: How Entertainment Conquered the hologram life) is perfectly ill-suited for virtually every- Reality (New York: Vintage, 2000). 3 See Gary M. Burge, “The Greatest Story Never Read: Recovering Biblical Literacy thing that pertains to Christian life and faith, except for in the Church,” Christianity Today 43, no. 9 (1999): 45–49; E. Christian Kopff, The Devil Knows Latin: Why America Needs the Classical Tradition (Wilmington, DE: maybe the intimations. Intercollegiate Studies Institute, 1999); and Mark Bauerlein, The Dumbest Generation: The Facebook blog is no substitute for the fellowship How the Digital Age Stupefies Young Americans and Jeopardizes Our Future (New York: Tarcher/Penguin, 2008). hall, to say nothing of the Communion rail. For all of their 4 Docetism (from the Greek dokeo, “to seem”) refers to a heretical Gnostic doctrine in admirable qualities, social network technologies simply the early church that held that Jesus only appeared (seemed) to have a human body, and so his incarnate representation, suffering, and death on the cross were merely cannot facilitate corporate repentance or the interpersonal apparent (virtual), not real. bond between catechumen and catechist. They were never 5 Robert D. Putnam, Bowling Alone: The Collapse and Revival of American Community (New York: Simon & Schuster, 2000). I thank Brian Thomas, vicar at intended to do so. Their genius has other applications; thank Grace Lutheran Church, San Diego, for this insight and his conversation on much that follows. God for that. I never want to go back to the days without 6 Marshall McLuhan, Understanding Media: The Extensions of Man (New York: McGraw- modern plumbing, dentistry, or computers. But given the Hill, 1964), xi. 7 Edward Tenner, Why Things Bite Back: New Technology and the Revenge Effect (London: way Christ built the church, we have to acknowledge that Fourth Estate, 1996). there is no “spiritual discipline” app. 8 See http://www.guardian.co.uk/books/2009/apr/25/as-byatt-interview. The art of discipleship requires work with difficulty, which 9 See http://www.guardian.co.uk/books/video/2010/aug/25/as-byatt-facebook. 10 Hence the definition of catecheo: “to sound again,” i.e., the catechumen repeats or is why the church meets together. The catechist “sounds reproduces the catechism. Cf. Bombaro, “A Catechetical Imitation of Christ,” Modern down” to where the catechumen is at so that in turn the cat- Reformation 18, no. 2 (March/April 2009): 31–35. 11 See http://www.csmonitor.com/Innovation/Latest-News-Wires/2011/0208/ echumen may “sound again” the catechism. Confession-app-for-iPhone-approved-by-Catholic-Church.