Skip to main content

Issues Facing Missions Today 63: Being God's Missional Church

These notes are offered for churches that wish to reflect together on what it might mean for them to be God's missional people.  The main point seems to be that, while God does send out individual missionaries, the people of God--the church or Church--are meant to be God's missional people as well.  The four key Old Testament texts bring this emphasis to the New Testament missional texts: as God's people, we engage in the work of God's mission in the world.  Note how strongly the themes of holiness and righteousness are present: mission is not just a message of God's salvation in Jesus Christ--which it is--but it is also the presentation to the world of a transformed, holy, and righteous life of God's people, a community of God.

The Missional Church: Four Old Testament Mission Texts

Introduction

Mission is the unfolding of God’s OT promises, a story unfolding in Jesus and through the people of God

I.               Matthew 28.16-20
A.    Isaiah 66.18-23 (story of sin, exile, and restoration: survivors going to the nations to bring back the exiles, declare God’s glory, include the nations, establish worship)
B.    Isaiah 2.1-5 (nations coming to God’s people to learn righteousness)
C.    Matthew:
1.     Disciples go to the nations (Mt. 24.14)
2.     Make disciples
a.     Baptizing (repentance, forgiveness, Trinity)
b.     Teaching (Jesus’ commandments)
3.     Jesus’ presence

II.             Luke 2.32; 24.47; Acts 1.8; 28.28 (beginning and end of each volume)
A.    Isaiah 49.6 (God’s servant to restore exiled Israel and be a light to the Gentiles)
B.    Luke:
1.     Repentance and forgiveness of sins
2.     Mission in the power of the Holy Spirit (as Jesus)
3.     Witnesses (of Jesus’ life, death, resurrection, ascension)
4.     From Jerusalem to Samaria to ends of the earth

III.            John 20.21-23
A.    Ezekiel 37.9 (with Genesis 2.7)
B.    John:
1.     Peace
2.     Mission as representing Jesus, who represents the Father, to the world
3.     Sent
4.     Made alive by the Holy Spirit
5.     Offer forgiveness of sins 

IV.           1 Peter 2.9-10; Revelation 5.9-10
A.    Exodus 19.5-6
B.    1 Peter:
1.     Chosen race, royal priesthood, holy nation, people for God’s possession
2.     So that you might proclaim the excellencies of Him
3.     Who called you out of darkness into His marvelous light
C.    Revelation:
1.     Witnesses to Jesus’ ransom of all the nations. 
2.   Kingdom and priests to reign on the earth
Conclusion
Mission is a task of the ‘people of God’—not just missionaries—the c/Church is God’s missionary people to the world

Comments

Popular posts from this blog

‘For freedom Christ has set us free’: The Gospel of Paul versus the Custodial Oversight of the Law and Human Philosophies

  Introduction The culmination of Paul’s argument in Galatians, and particularly from 3.1-4.31, is: ‘ For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery’ (Galatians 5.1). This essay seeks to understand Paul’s opposition to a continuing custodial role for the Law and a use of human philosophies to deal with sinful passions and desires.   His arguments against these are found in Galatians and Colossians.   By focussing on the problem of the Law and of philosophy, we can better understand Paul’s theology.   He believed that the Gospel was the only way to deal with sin not simply in terms of our actions but more basically in terms of our sinful desires and passions of the flesh. The task ahead is to understand several large-scale matters in Paul’s theology, those having to do with a right understanding of the human plight and a right understanding of God’s solution.   So much Protestant theology has articulated...

Alasdair MacIntyre and Tradition Enquiry

Alasdair MacIntyre's subject is philosophical ethics, and he is best known for his critique of ethics understood as the application of general, universal principles.  He has reintroduced the importance of virtue ethics, along with the role of narrative and community in defining the virtues.  His focus on these things—narrative, community, virtue—combine to form an approach to enquiry which he calls ‘tradition enquiry.’ [1] MacIntyre characterises ethical thinking in the West in our day as ethics that has lost an understanding of the virtues, even if virtues like ‘justice’ are often under discussion.  Greek philosophical ethics, and ethics through to the Enlightenment, focussed ethics on virtue and began with questions of character: 'Who should we be?', rather than questions of action, 'What shall we do?'  Contemporary ethics has focused on the latter question alone, with the magisterial traditions of deontological ('What rules govern our actions?') and tel...

The New Virtues of a Failing Culture

  An insanity has fallen upon the West, like a witch’s spell.   We have lived with it long enough to know it, understand it, but not long enough to resist it, to undo it.   The very stewards of the truth that would remove it have left their posts.   They have succumbed to its whispers, become its servants.   It has infected the very air and crept along the ground like a mist until it is within us and all about us.   We utter its precepts like schoolchildren taught their lines. Its power lies in its claims of virtuosity, distorted goodness.   If presented as the vices that they are, they would be rejected.   These virtues are proclaimed from the pulpits and painted on banners or made into flags.   They are established in our schools, colleges, universities, and seminaries.   They are the hallucinogen making our own cultural suicide bearable, even desirable.   They are virtues, but disordered, or they are the excess or deficiency of...