Urban planting

On 22 May, 2020 Birmingham was launched. I was able to attend half of the day conference, and felt a tremendous privilege and thankfulness to God as I looked round the room at such gospel-hearted pastors and church workers from across the city, most of whom I knew from my time serving the churches through UCCF: The Christian Unions. 

Not wanting to miss the second half, I've just caught up on the talks from the conference.

• Bishop Andrew Watson was inspiring with personal stories on Church planting: risk, opportunity & the dynamic of gospel multiplication. 
• Wes Erpen of the Birmingham City Mission gave us anecdotal history of evangelistic efforts in Birmingham's history, in The Gospel and the City of Birmingham.
• I just caught up with Jonathan Bell's presentation from NewFrontiers experience, of The gospel to the city: a church-planting strategy, which included a tour of various models of planting in Acts.
• Neil Powell, of City Church (a humanly unintended church plant?), shared the actual vision of 2020 Birmingham: a church-planting initiative for the city;
• And Al Barth of Redeemer Presbyterian, New York, gave Cities and church-planting: a global perspective.

All very helpful. I just wonder about Al Barth's perspective. I don't doubt his experience, and the number of churches he has supported in planting in various nations is wonderful - praise God. He raises interesting points about the influx of people to cities, globally, the dynamic of cities as cultural and racial melting pots, and how the church in some places largely abandonned the cities for the suburbs. But sometimes I really wondered how 'global' the perspective was. He stated that in cities, people are open to evangelism. His examples were from Manhattan. It reminded me of how I've been told of committed American church-planters who have come to the UK and given up after 5 years, because they expect to have a large church established within three. Our cultures are different, and cities are not the same world-over. Then again, Bournville has always claimed to be a village in a city. We have so much to learn from others, and from what the 2020 Birmingham steering committee indicate, we owe much gratitude to Redeemer City to City and Al Barth in particular. But perhaps it could be recognised as an American perspective rather than a global perspective. I will be fascinated to see what's made of it in Cape Town 2010 in October, when Tim Keller presents his vision.

I was encouraged to hear from all of the speakers, examples of local partnership, consultation and church renewal as well as church planting. The article by Tim Keller, on the 2020 Birmingham website, was rather lacking in this. It can't cover everything, but to me it could have easily given sociological excuses to someone to church plant without reference to other evangelical, actively evangelistic fellowships, ignoring the theology of the church. Pragmatics of reaching new people groups seemed to trump theology of the church - unity and fellowship particularly. 

In terms of the pragmatics / cultural understanding, there just didn't seem to be space in the thinking of Keller's article for a church which was anything between stagnant in structures and self-care without outward movement, and a church plant/planting church. Apparently after 5 years a church loses outward vision (I want to know how this is judged and whether the statistic is American - most surveys are!) How about a 20 year old church which is faithfully reaching out, engaged in the community, continually seeing folk saved in ones and twos, discipling them, seeing some fall away or get choked by the world, seeing others thrive, sending them off as missionaries or into pastoral training, regularly re-evaluating evangelism, dropping what isn't serving the church or outreach, trying new things, preaching the word,... and staying small, and the surrounding area staying remarkably, painfully hard? Perhaps that never happens in America. 

Keller's article would imply that the best thing for such a church would be for a church plant in the same area. Now, no-one would resent more workers in the harvest field, and if the second church grew, the first would rejoice inasmuch as there was partying in heaven. But the nature of the gospel is not that of business. Two balti houses next to each other get more business each than one. Usually true. But the gospel is not curry, and the reason for lack of growth is not one of taste or decor. The nature of church must reflect the nature of the God who plants: the God who invites us into his community, one in him. The non-Christian sees it as hypocrisy: 'So you believe the same things? You're not trying to recruit me for your club? Then why are you separate to the other?' Is Christ divided? 

Understand, I am not suggesting that we never plant where there are already some churches. I'm just suggesting we take care that our pragmatics doesn't undermine the Christ we proclaim.

Note - those concerns were mostly with the Keller article, and don't apply to the vision of 2020 Birmingham. 2020 Birmingham seemed to address these in a very healthy dynamic of partnership. Listen to the mp3s, see what you think, and perhaps take the idea to other cities as well as coming to Birmingham!

A global people

Jesus, with global authority, gave us a global commission to be carried by a global people. The church in one country can never be self-sufficient, without need of the church in other countries in its mission. It is in that framework that the following press release is important:

"At its biennial leadership meeting in Korea in June, The Lausanne Movement named the expositors for Cape Town 2010. This Third Lausanne Congress on World Evangelization, held in collaboration with the World Evangelical Alliance, will take place 16-25 October 2010.

"The Revd Doug Birdsall, Chairman of the Lausanne Movement, stated that the six Bible expositors will reflect the demographic, theological and cultural composition of Cape Town 2010.

"‘The Congress will be truly global while at the same time being distinctly African in nuance and feel. Two hundred years ago, William Carey proposed a congress of similar scope for Cape Town, South Africa. In a very real sense, Cape Town 2010 will be the fulfilment of his dream. Each day, the Congress programme will begin with expositions from the book of Ephesians. The six Bible teachers we have invited to Cape Town 2010 come from six different regions of the world and represent some of the finest Bible expositors of our generation.’

"The expositors have been named as Ajith Fernando, Director of Sri Lanka Youth for Christ; Calisto Odede, Associate Pastor of Nairobi Pentecostal Church, Kenya; John Piper , senior pastor of Bethlehem Baptist Church, Minneapolis , US; Vaughan Roberts, Rector of St Ebbe’s Church, Oxford, UK; Ruth Padilla DeBorst, General Secretary of the Latin American Theological Fellowship (Costa Rica); and Ramez Atallah, Director of the Egyptian Bible Society, and his wife, Rebecca, who has a grassroots ministry among children and Sudanese refugees in the ‘garbage village’ in Cairo.

"Lindsay Brown, Lausanne Movement International Director, spoke of his hopes for the Congress:

"‘We are hoping for clarity on the nature of evangelism; for clear-sightedness on the critical issues to be faced by the Church in the next 20 years; for many new international partnerships and initiatives such as characterise The Lausanne Movement; and for decisive action as the gospel is taken to the ends of the earth, by which we mean both the geographical ends of the earth, and every area of society.’

"The Congress will draw 4,000 participants onsite, from 200 nations. In addition, capacity is being built for virtual participation by churches and theological colleges around the world, through the Cape Town GlobaLink. From October this year, the Church on each continent is invited to join The Global Conversation at www.lausanne.org, the first of its kind to draw the world’s evangelicals together in engaging critical issues in world evangelization. Peter Brierley, founder of the UK body ‘Christian Research’ said, ‘I suspect this will be the best-planned, technologically-led global conference ever.’"

In the UK and the USA, undoubtedly we have celebrated various conferences and movements which have sprung up in recent years around the gospel. A friend rightly asked whether this isn't just one more conference for those who live off conference highs rather than in the real world and real, daily, weekly, church. But I'd suggest that is far too UK/USA-focussed. We do have excellent conferences which equip us for daily ministry and life focussed on Christ. We have churches, colleges, inter-church organisations and books which help prepare us for evangelism and world mission. But what of getting together from across the world, as hearers and do-ers of our Father's word? Weren't the ancient councils to address how to preach Christ for us and for our salvation, sharing together across the known world with its pressures of Greek cults, high philosophy, Islam, politics, and internal heresy? I look forward to hearing of the congress, and its subsequent influence in the world. The Lausanne Covenant, drafted by John Stott as an outcome of the 1975 conference, can be read here. You can see within it how they addressed key issues in evangelism in various parts of the world at the time.

Where do I draw the line?

The weather's lovely: come on over to North Wales! New Word Alive is rockin', with the word truly alive, and we enjoyed a little vid prelude to Krish Kandiah's talk last night, produced by those stars in the UCCF office:

Wimpy Women

As a group of ladies from my church head to the Northern Women's Convention tomorrow, I spotted that Piper has recently been addressing 6,200 women at a similar (albeit larger) conference on The Ultimate Meaning of True Womanhood. The talk looks good. I like his premise - wimpy theology makes wimpy women. Two of the examples he gives of non-wimpy women:

The opposite of a wimpy woman is not a brash, pushy, loud, controlling, sassy, uppity, arrogant Amazon. The opposite of a wimpy woman is 14-year-old Marie Durant, a French Christian in the 17th century who was arrested for being a Protestant and told she could be released if she said one phrase: “I abjure.” Instead, wrote on the wall of her cell, “Resist,” and stayed there 38 years until she died, doing just that (Karl Olsson, Passion, [New York: Harper and Row Publishers, 1963], 116-117).

The opposite of a wimpy woman is Gladys Staines who in 1999, after serving with her husband Graham in India for three decades learned that he and their two sons, Phillip (10) and Timothy (6), had been set on fire and burned alive by the very people they had served for 34 years, said, “I have only one message for the people of India. I’m not bitter. Neither am I angry. Let us burn hatred and spread the flame of Christ’s love.” The opposite of a wimpy woman is her 13-year-old daughter Esther (rightly named!) who said, when asked how she felt about her father’s murder, “I praise the Lord that He found my father worthy to die for Him.”

I appreciate that within context of marriage displaying the glory of Christ and his church (which is primary), Dr Piper addressed how unmarried Christian ladies can display the glory of Christ also.

So as I drive one Brummie grandmother, one ex-schoolteacher widow, one German doctor and myself up to Manchester, despite a ridiculously early start, I'll be giving thanks to God for the glory of Christ displayed in all of them as through non-wimpy theology, looking into God's word, we behold the face of Christ and are being transformed from one degree of glory into another. Praise Him!

"No mud, no glory."

I only commented briefly on Forum, UCCF's CU leaders' training conference. It's hard to encapsulate a whole conference in a few posts. But one must-read is from the Clarks in Athens: No mud, no glory. Dawn picks up on just why it was so moving to see so many students respond to the call to cross-cultural mission: they had been clearly told that suffering is not a possible by-product of involvement in mission, but is actually God's strategy for the spread of his gospel, the growing of his church and the glory of Christ. The Clarks know sacrifice - living in Athens for ministry there, having had to learn the language, raising a young family away from family and friends - it's not easy. But the glory of Christ is displayed in suffering, as we make up what is lacking in the afflictions of Christ - making it known to the nations.

Get your own here

John Piper's talks from Forum are now available on desiringgod.org -
Ruth 1 - Sweet and bitter providence (My French relay worker asked what providence is: why did I not think to say, "God's providence is his completely holy, wise and powerful preserving and governing every creature and every action"? I'm out of practice...)
Ruth 2 - Under the Wings of God
Ruth 3 - Strategic Righteousness
Ruth 4 - May the Redeemer's name be renowned

From the World Service night,
As the Father has sent me...
...so send I you.

Pouring out your life in the mud

I sit in an old country house, the sun sinking over tree-fringed fields, with the buzz of students milling below around three large multicoloured marquees and a big top, and the strains of 'It is well with my soul' drifting up to the window in male four part harmony. I'm pretty sure the main voice is Welsh, and would hazard a guess at their being Relay workers. I'm not sure whether they're singing it referring to the weather we've been having, but it may well be significant that the previous song I heard coming from them so beautifully was of an anchor that keeps the soul safe and secure while the billows roll... The rain has been pouring down on the campsite since 750 student CU leaders arrived on Monday for their UCCF training conference, and some would say the defining feature of this year's Forum has been the general descent into mud (never seen the like) and the flooding of tents. But that has not been the defining feature of Forum. What I'll remember this Forum for, more than John Piper's Bible preaching, the big top worship, the workshop I led or the joys of going into it on the back of a week of Relay training conference; what I'll remember this Forum for is the joyful Spirit-ful gospel response of the students to their circumstances. Their neighbours' tent flooded: they serve them and clean up for them. They haven't grumbled or grown bitter. They've got on with joyfully receiving the word which is able to save their souls, and humbly serving each other. They may have bad nights of sleep but they refocus on their Saviour in the morning, praise Him, and love each other. Why? Do they not have rights? They've paid to come to this conference! The answer comes in the song that's now started to ascend from the impromptu Welsh-led quartet beneath my window, whose numbers seem to have swelled: "And can it be that I should gain an interest in the Saviour's blood? ... 'Tis mercy all! Let earth adore!" We have nothing of which to complain.

Bish, of course, is liveblogging Forum - notes on the talks and other miscellanies.

Treasuring Christ in the call to suffer

Listen to John Piper's two-part talk on Romans 8 from New Word Alive last week:
Treasuring Christ in the call to suffer (part 1)
Treasuring Christ in the call to suffer (part 2)

See you!

Off to Pwllheli, for fellowship, Bible teaching, student celebrations, prayer, Impact Group leading, workshop leading and seeing many friends for coffee. This even merits a :)

Be there.

I know; I control: I am god?

I've spent time today trying to sort out my car. As I was leaving the grounds of Wrexham hospital* at 01:30(ish) on Sunday, slowing for a give way at the road exit, a car swung into the road at speed, wide into my lane, and straight into me. I was fine and the car appears fine (the other car sped off to deliver its passenger to A&E, from whence the driver emerged a while later to acknowledge the fault). But my car needs checked so that I'm not driving with a weakened car susceptable to more serious damage should anything else occur (wise parental advice).

Which led to the experience of dealing with insurance company, provider, and garage. I know very little about this process: what must be done and what is merely recommended by all-too-interested parties. And I found that lack of knowledge infuriating. I like to know.

I have in the past recognised that I like knowledge. I like to use knowledge in the service of others: knowledge may be power, but power may be good when governed by love. The danger comes when knowledge is pursued for its own sake, not in service of God and my neighbour. Then knowledge puffs up (and its power corrupts). But now I find another danger. I like to know because I like to feel in control. Everything might cave in, but I know what to do - even if it's knowing that I can't do anything. So with lack of knowledge in this situation, I became frustrated. I was short with my parents who tried to offer advice to help. I was angry at my lack of control of the situation; at my lack of knowledge. What was going on was far deeper than a question of whether I had to get the car looked at, whether I had to use the insurance company's recommended garage, or whether the third party will admit fault so my excess gets paid. What was going on underneath was a challenge and battle for control. Why would I be angry and frustrated? I was angry because I don't know everything so am not in control. But who does know everything and is in control? Not the insurance company, nor the garage, but God. Wham. Another heart-idol exposed. I don't have omniscience, nor omnipotence. I'm not in control. I'm not God. Which just points me to give thanks that the one who does have all knowledge and control is my loving Father in heaven.

* NB to all fellow CUSWs: please try to persuade your CUs to ban the Wide Game. We don't need more broken bones and back injuries: it's a bit bizarre if the CUs keep Wrexham A&E in business in houseparty season.

IFES World Assembly: afterwords

It's hard to out down in words reflections on the experience of IFES World Assembly. At least, I find it hard. I spent my university years copying down reams of mathematical notes precisely as written on blackboards, which the lecturers had, for the majority, read and copied exactly from their notes. So reporting fairly full & accurate notes of talks, I can do. But the art of summarising, of giving thoughts along the way, of giving the feel of a conference and wise reflection? I defer to Andy. A taste of his thoughts at the end:

"How was World Assembly?" It was amazing, it IS amazing - the work we do here in NZ, with students, graduates and staff is part of a larger work of God around the world: the good news about Jesus Christ is bringing eternal life into every part of life in every country around the globe. The IFES World Assembly has made real that which I've known for a long time. In the small actions of service and communication that God has given me, and you, to accomplish we are building something of greater worth than is currently comprehensible.

As I type this last entry the faces and stories of the people I met at the conference are with me, aware of my smallness in the stark reality of the grace and glory of God: I am humbled and even more committed to the work of students reaching students with the glorious truth about Jesus. When he returns, he will bring us home all together - a New World Assembly that will surpass the most awesome of experiences we have yet known.

"All the nations you have made will come and worship before you, O Lord; they will bring glory to your name. For you are great and do marvellous deeds; you alone are God." Ps 86.9-10

There were things in the conference which I would have wished different. And there is so much more in me yet that God would have different. Will have different, when I see his Son as he is and am made like him, surrounded by all my brothers and sisters in Him from around the world. Those who have ministered to students when their home islands are disappearing under water forever. Those who have clung to the reconciliation of the cross in the face of ethnic hatred and been killed for it. Those who have treasured Jesus above all, above graduating, above the honour and satisfaction of career, above the love of family. Those who have lifted up and lived out the supremacy of Christ in a culture of derision. We are in Christ. And my vision of what that means has been pushed more profoundly and wider than before. And thus my vision of Christ has been magnified. We are in Christ. And because of that, and only by that, until he returns, we go into the world. Jesus, Jesus: how we love Him,
how we've proved him o'er and o'er!
Jesus, Jesus, precious Jesus!
Oh for grace to love Him more.

IFES World Assembly: Following Jesus

Having returned from Canada, and Belgium, before I run off to Cheltenham I've translated my notes from Jacques Buchhold's exposition at World Assembly, which I'd posted in French at the time. Many of us were struck by his talk, and it wove in with my thoughts from the conference on being in Christ - a truth I need to study more. So without further ado:

Luke 9.51 is a key moment in Jesus' ministry: Jesus set his face to go to Jerusalem. From that moment on, the rest of the gospel happens en route to Jerusalem, for his death. So these passages are consecrated to the preparations for going to Jerusalem. They speak to us of what is involved in following Jesus. How then do we understand these texts (Luke 9)? Jesus defines following [Jacques neatly invented a new French word suivance here!], faced with 3 men who asked to follow him.

Three facts about Jesus' following in Luke: it's frequent, striking (e.g. 9.57-62 - note v.60 opposes all the thought of the time) and unique. Unique because this term (to follow Jesus) isn't used after the gospels in the NT, apart from one time in Revelation. Why? Well in fact, it's because Jesus used a pre-existing model, of following. He wasn't some sort of extraterrestrial arriving into Palistine from who-knows-where! No, he took a well-known model of the time: that of a theologian.

Following the Rabbi Jesus
"Rabbi." "My Master." A Rabbi would teach in a house, which served as a school - with his disciples doing the shopping, chores, etc. Often also they would walk, as on a pilgrimage. With the disciples following. Never at the side of the Master.

In this passage the 2nd and 3rd men call Jesus Rabbi (Master), and another, Doctor: evidently Jesus appeared to them to have the role of a dean of theology! That's why he gets questions about divorce, resurrection, the Sabbath - the questions debated at the time. It's in this context that we must understand the text.

v.57 is a request to be such a disciple. That's why he must leave home and family. And that also explains why the theme disappears in the the NT - Jesus cannot now be physically followed! But is there more than that?

To become a disciple was not something requested: the call came from the Master, and the response was to be immediate obedience. It was not the disciples who signed up to study at the school of theology. Jesus chose them. And what people he chose! So Jesus didn't put up with the superficial voluntary manner of these men who were asking to be disciples. It is HE who defines the conditions of following. And such strictness is beyond the rabbinic model. He is more than a rabbi. He incarnates himself in this model, but he is more than it.

Following the prophet Jesus
There are many things here which are like the call of Elisha. But Jesus is more than a prophet. It's probably Elisha's call to which Jesus refers in v.62 - Elisha burnt his oxen as a sacrifice: no going back! He knew that afterwards, he would have no need of them. It's not by chance that all this discussion takes place in the walk to Jerusalem. Jesus knew what it meant to take this path. There was no turning back. But Jesus didn't allow himself to be boxed into a model - neither that of a Rabbi, nor that of a prophet. He was more than a prophet...

Following the Saviour Jesus
There is more to following here than to follow a prophet. Jesus wasn't lifted up into heaven like Elijah whom Elisha followed, but lifted up on a cross. He came as servant. v.51 "He set his face" isn't a Greek expression, of the language in which Luke writes competantly, but a semitic one. It's found in Isaiah 50.7, a description of the servant. Jesus knew that he was the Servant. These men thought they'd sign themselves up to follow him to Jerusalem in victory! But he was setting his face to go and die. To take up your cross and follow is not an evangelical appeal at the end of a meeting. It's a call to those who would follow him to Jerusalem.

This Servant, who is more than a Rabbi, more than a prophet: who is he that he demands such strict following?

Is he mad? [If we grasped what following he was demanding here, there'd be fewer people wanting to claim they followed his teachings. They'd be left with the question above: who is this man? I think that's what Jacques got at here - didn't take notes.]

To follow Jesus has dimensions much deeper than ethics. Love, belonging, identity,... It's a question of life or death. The good news is that we are no longer called to walk behind Jesus. We are in Jesus. Not in his school but in the family. No longer servants, but friends. Jesus has become our identity. He has torn us away from our status in Adam, freed us from the regime of the law into the regime of grace and the Holy Spirit. No longer in Adam. Following has given way to faith in Jesus - with obedience by the Spirit. Now when I pray to God, it's on familiar terms [tutoyer, calling him tu, not vous, or in old English, thou not you. Tu and thou are terms of familiarity. In German, du, and Dutch, je] Think, now when you pray, it is a man who hears you in heaven - and he's coming back.

We have so much more than the disciples. We are in Jesus, and we have the Spirit.

Application of Jesus' following:

1) The principle of incarnation in the world - Jesus' taking the model of Rabbi. (NB. In saying Jesus gives this incarnation principle, what Jesus did does not act as our absolute model - e.g., Paul doesn't use Jesus as the model of singleness, in his teaching on relationships, when he could have done so.)

2) Exclusive obedience - Jesus is shaped by the word of God in his understanding of his ministry - as with a prophet.

3) But above all, there is one way in which the NT recalls us to follow Jesus. (1 Peter 2.) That is in accepting the rejection of the world. We are called to accept the way of the cross.

Further thoughts from Mo.

IFES World Assembly: exhortation from Lindsay

On Wednesday evening we had a session of thankful celebration to God for the 16 years in which Lindsay Brown has served IFES as international General Secretary. A line of those involved in the early days of IFES stood on stage as Lady Elizabeth Catherwood (daughter of the late D.M.Lloyd-Jones) recounted memories of those involved at the beginning. We stood to sing the great hymn We rest on Thee, our shield and our defender - knowing that it had been sung 60 years ago at the first IFES conference. That sent a shiver up the spine which exploded in praise to God.


It was said of Lindsay that he urges us to remember and tell of the acts of God to the glory of God. We prayed may the name of Jesus be lifted higher than the name of Lindsay, or of IFES. But we are thankful that God uses other people to help us lift up the name of Jesus - and that Lindsay has been one servant helping us hold up that banner. All glory to the Lamb who was slain. Before addressing us, Lindsay paid tribute to his wife, who sadly hates flying so wasn't with us: "The best 55% is left at home". He took the words attributed to John Newton at the end of his life: "I'm a great sinner and I have a great Saviour." And addressed us from Acts 20.16-24


1) Remember your roots
(Have a historical perspective.) We tell stories of what God is doing, testifying to his grace. "If you don't know anything of your past, you won't understand your present and you certainly won't see clearly your future." Our faith is rooted in a story in time and space and history. This is the key to stimulating worship (memory leads to praise), to strengthening our identity (knowing we're in a long line of servants, keeping us humble), and to standing in the future (if God can use them in their weakness, he can use me!) Lindsay reminded us of what we stand for - e.g. creative Bible study, commitment to evangelism in university as the heartbeat of IFES, growing the Christian mind with an attempt to apply Christ's Lordship to every area of society, and the centrality of the Word of God.

2. Recognise that hardship's inevitable
See vv.19 &23. Most great work of God is accompanied by severe testing. Lindsay reminded us of some of the movements we have just affiliated, and other testing in other countries. All who are godly in Christ Jesus will suffer persecution. The gospel is true and worth living for. And if need be, worth dying for. He warned us of the destructive nature of infighting as we lose vision. We withstand by the grace of God standing on the truth of God.

3. Retain your focus
Paul mentions that he was with them teaching and preaching, continuously. Evangelism depends on good teaching to ensure it's the gospel that is preached and that graduates are equipped for the pressures of employment. We need to make sure in our expanding work that we don't become loose theologically. And we need preaching. The content was repentance towards God and of faith in our Lord Jesus (v.21), and the gospel of the grace of God (v.24). We must preach repentance, grace & faith. All the evangelistic sermons in the NT have 3 things (I think Lindsay made reference to a book by Green)
- there is only one God who created us and to whom we're accountable
- that God raised Jesus from the dead
- repent: there is judgement we must face

Evangelism, mission & dialogue: these are needed but there is much confusion about them. Lindsay defines them as follows -
Evangelism is about the evangel. The message of good news. He warned us that for all we can help people, we can help them and leave them eternally lost.
Mission is all we're called to do in all the earth. Taking the gospel to all the earth and applying Christ's Lordship to all areas. Not like the disciples at the feeding of the 5000 ("Tell them all to go away and buy bread.")
Dialogue is not just listening to people. Listen and seek to understand in order to explain and appropriately respond with the gospel. (Drawing on Packer.)

4) Run to the end
v.24 Finish the task. Church history is full of wonderful believers who've finished the task. We're called to continue to the end - we've only finished when we reach heaven! There is pressure to give up in severe testing of insurmountable difficulty. How is it possible to keep going? What keeps us from becoming hardened? It is understanding and experiencing the depth and profundity of God's grace. "To testify to the gospel of the grace of God." The wonder, the glory, the majesty, the profundity, the greatness, the magnitude of God's grace. He is the God of all grace. Are our hearts still gripped by the wonder of the grace of God? That is what will keep us going. Offer Christ to the people; offer grace to the people: that is our calling. IFES is just the means.

Remember your roots. Recognise that hardship is inevitable. Retain your focus. Run to the end. By being consumed by, living by, and wondering at the light of the God of all grace who sent his Son to live and die that we might have eternal life.

IFES World Assembly: la joie de l'exode

Jacques Buchhold – L’envoi des 70 – Luc 10.1-24

Le Seigneur envoi ses serviteur d’aller « devant sa face », en grec, et la sienne, c’était durci d’aller à Jérusalem.

Qui sont ses 70 ? Ils étaient autres que les 12, pour préparer le chemin de Jésus « devant sa face » vers Jérusalem. Les 12 sont les nouveaux chefs des tribus d’Israël, et les 70 les nouveaux anciens de l’Exode, sous Moïse (Ex.24.9-11, Nombres 11.16-17 & 24-25). L’Exode d’Egypt est la mega-histoire selon laquelle Jésus se comprend – il s’interprète, il se place dans cette histoire.

Dans la transfiguration, il parla avec Moïse à propos de son « exode » à Jérusalem. Cet exode serait hors du péché, hors de la mort. Parmi les Israélites du temps il y avait des gens qui se considéraient comme en exode (Qumram). Mais, pas comme eux, Jésus n’encourage pas ses disciples de se séparer du peuple mais d’aller parmi eux – comme pour une récolte. 10.4 – ne portez rien (comme à l’Exode) et v.5ff – la conquête d’Exode. Pour désigner cette conquête Jésus utilise l’idée de la moisson. La moisson du Seigneur – de lui. Nous sommes les co-ouvriers de Dieu. Ouvriers ensemble, au service de Dieu.

C’est une image du salut, et du jugement (vv.5-6, 8, 10-11). Le reste fidèle, croyant. Par les 70, le Seigneur de la moisson juge le peuple. C’est ce que tout les prophètes ont voulu voir (23-24). La fin des temps est là. L’Exode. La conquête.

Pourquoi Jésus a t’il voulu rassembler le 12 ? Pourquoi ce thème de l’Exode ? C’est parce que Jésus à Jérusalem pour sa mort et sa résurrection va être l’agneau de l’Exode et en lui, nous sommes rachetés, libérés. L’Israël apostolique des 12 formera 1 seul peuple de Dieu. Le reste sera exclu – le jugement de Pentecôte.

Ce n’est pas surprenant que dans notre texte il y ait tellement de joie. Les 70 (v.17), Jésus (v.21-22). Voilà un moment unique (dans les synoptiques) : le seul où Jésus se dévoile si pleinement. Pour la première fois, bouleversé de joie, Jésus se nomme comme Fils de Dieu devant les disciples. Cet homme voit que son peuple rassemble, que ceux pour qui il va mourir croient ! Et cela lui bouleverse de joie !

Notez, l’histoire ne finit pas à Jérusalem. Les Actes des apôtres… Parce que l’Exode que Jésus a commencé à Nazareth avec le texte d’Esaïe 60, qui passe par le 12 et le 70, qui passe par Jérusalem où Jésus meure pour l’Israël de la foi, va redémarrer vers Rome ! Pour nous rassembler aussi. Nous sommes en exode. Notre patri c’est la Jérusalem célèste. Matt.24.40ff. Qui sera pris ? Dans les jours de Noé, les « pris » étaient les uns détruits – ainsi, les « pris » ici sont détruits et c’est les laissés qui hériteront la terre. Ce n’est pas la résurrection vers le ciel mais la nouvelle Jérusalem qui vient à la terre. Nous ne sommes pas ici pour fuir le monde mais pour rassembler Son peuple. Quelle joie !

IFES World Assembly: suivre Jésus

Luc 9 - Jacques Buchhold
I appreciate that not many of you read French: I'll translate this sometime but have recorded it here for the timebeing in French for the sake of speed. Many of us greatly appreciated M.Buchhold's exposition of this passage, and that today which follows.


Luc 9.51 nous donne un moment clé du ministère de Jésus : « Jésus décida résolument d’aller à Jérusalem. » Après ce point-là, la reste de l’évangile c’est en route à Jérusalem pour sa mort. Ces passages ici sont alors consacrés aux préparatifs pour aller à Jérusalem. Ils nous parlent de l’exigence de suivre Jésus. Alors comment comprendre ses textes ? Jésus définit la « suivance » (Jacques invente ce mot !) face à 3 hommes qui veulent lui suivre.

3 faits concernant la « suivance » de Jésus en Luc : c’est fréquent (il listait bcp de versets), frappant (ex. 9.57-62 – NB v.60 qui s’oppose à toute pensée de l’époque) et unique. Unique parce que ce terme (suivre Jésus) n’est pas utilisé après les évangiles dans le NT, sauf qu’une fois en apocalypse. En fait, Jésus n’était pas une sorte d’extra-terrestre, qui est arrivé en Palestine et on ne sait pas bien comment ! Non, il prenait un modèle bien connu – celui d’un théologue de son temps.

Suivre le rabbi Jésus
Rabbi. Mon maître. Ils enseignaient dans une maison qui en servait de l’école – et les disciples faisaient les courses, etc. Mais souvent aussi ils se promenaient, comme pelegrinage. Et les disciples suivaient toujours. Jamais à côté du maître.

Ici les 2e et 3e interlocuteurs lui appellent Rabbi (seigneur) et qqn d’autre, Docteur – alors c’est que Jésus apparaîtrait comme maître d’une fac de théologie ! On lui demande alors des questions à propos le divorce, la résurrection, le sabbat – les questions de l’époque. C’est en ce contexte qu’il faut comprendre ce texte. V.57

C’est une demande d’être disciple. C’est pourquoi il faut laisser femme, enfant, maison. Ca explique aussi la disparition du thème dans le NT – Jésus ne peut pas être suivi physiquement maintenant. Alors est-ce que c’est plus que ça ?

L’appelle vient du maître et c’est l’obédience immédiate qui en résulte. Ce ne sont pas les disciples qui s’inscrivent dans un institut de théologie. Jésus les choisit. Et des personnes bizarres en plus ! Jésus ne se content pas de la manière bénévole superficielle de ses hommes qui lui demande d’être disciple. C’est LUI qui définit les conditions de « suivance ». Une telle exigence s’échappe le modèle rabbinique. Il est plus qu’un rabbi. Il s’incarne dans ce modèle mais il en est plus.

Suivre le prophète Jésus

Il est plus qu’un prophète. Bcp de choses ici ressemblent l’appel d’Elisée. C’est à ça que Jésus pense en v.62. Elisée brûlait son attelage en sacrifice. Il savait qu’après, il n’en aura pas besoin ! Ce n’est pas par la chance que tout ceci fait partie du marche vers Jérusalem. Jésus connaît ce que ça veut dire, prendre cette démarche. Il ne rentra pas. Jésus ne se laissait pas être encadré du modèle – ni de rabbi, ni d’Éli.

Jésus – suivre le serviteur
C’est plus que suivre un prophète. Jésus ne serait pas élevé au ciel comme Élie mais élevé sur une croix. Il venait comme serviteur. V.51 Jésus « durci sa face » - expression semetique, pas grec – Esaïe 50.4ff. Il savait qu’il était Le Serviteur. Ces hommes pensaient lui suivre à Jérusalem participer dans la victoire de Jésus ! Mais lui, il durci sa face pour aller mourir. Prendre sa croix n’est pas un appel « évangelique » mais un appel à ceux qui ont voulu lui suivre à Jérusalem. Ce serviteur qui est plus qu’un rabbi, qu’un prophète – qui est-il pour qu’il exige une telle « suivance » ?

C’est un fou ? Suivre Jésus a des dimensions plus profonds que l’éthique. Amour, appartenance, identité,... C’est une question de vie ou de mort. La bonne nouvelle – nous ne sommes plus appelés à marcher derrière Jésus. Nous sommes en Jésus. Pas dans l’école mais dans la famille. Pas serviteurs mais amis. Jésus est devenu notre identité. Il nous a arraché de notre statut en Adam, libéré du régime de la loi en régime de la grâce et du Saint-Esprit. Plus en Adam. La suivance à laissé la place à la foi en Jésus – l’obéissance est par l’Esprit. Maintenant que je prie Dieu, c’est de lui tutoyer, et c’est un homme qui écoute – et il reviendra.

Nous avons bien plus que les 12 disciples. Nous sommes en Jésus et nous avons l’Esprit.

Application de la « suivance » de Jésus
1) Principe d’incarnation dans le monde (le modèle du rabbi). (NB le modèle de Jésus n’est pas absolu, ex. Paul ne l’a pas utilisé comme exemple d’être célibataire !)
2) Obéissance exclusive – formé par la parôle de Dieu (prophète).
3) Mais, suivre Jésus en ceci - il existe un élément qui est rappelé dans le NT. C’est l’acceptation du rejet du monde. Nous sommes appelés à accepter le chemin de la croix.

IFES World Assembly: francophoning!

Today was a francophone day for me at World Assembly. From the morning talk which was supposed to be francophone (but Jaques Buchhold is actually postponed to tomorrow), through leading small group which admittedly wasn't, we then went into the third of our General Committee sessions, which lasted the rest of the day. We considered the current priorities of IFES, how we've been working towards them in our national movements, and what our new priorities should be. I happened to sit in a francophone group on walking in, so was speaking French all day, and caught up with Marc Debanné (GBU Quebec) and some Quebecois students in the evening. Altogether, je trouve maintenant que je dois faire un effort pour penser des mots anglais ! Though it must be said that dinner (outside on the lawn in the sun) was anglophone as some of us discussed graduate ministry and preparing students for transition with Tim Vickers. The computers weren't available today so thoughts from this morning's talk will have to wait. Tomorrow, Jaques Buchhold and an excursion to the Falls.

It was also good today to have Mike (NIFES) join my small group - he'd visited a Relay conference when I was doing Relay!

IFES World Assembly: unity

As I walked to my flat for an hour break, I rejoiced in the true unity that is here. In the past few hours I'd moved from speaking to a Lithuanian (Edita says hi, for those who know her!), to a Spaniard (Edite continues training most of Europe in evangelism!), to Brazilians (re-pioneering in Uruguay), to NZ-ers, to Irish (Cassells gave very helpful wisdom & advice), to Nigerians (was good to have Mike join our small group - Gen Sec of NIFES, I met him at a Relay conference some years ago), and others some of whom we can't name.


With some I have differences of opinion. Much of the style here could irritate most of us in some way! We face different situations and cultures. With some I have differences of theology and emphasis. Yet I can learn from all, and am humbled by the testimony of so many who continue to serve Christ through war, persecution, exile, prison, rejection, and much else. And I rejoice in the true unity that we have in Christ.

A fake religion can try to ape that. But all they can really achieve is uniformity. We have no uniformity here whatsoever! So much so that some aspects are difficult for some of us. But we have unity in Christ. In Christ, into the world. And that is the theme of the conference. And no matter how hard the differences are, our unity is sweet.

So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from rivalry or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the
interests of others. Have this mind among yourselves, which is yours in
Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a
servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name that is above every name, so that at the name of Jesus every knee should bow, in
heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

IFES World Assembly: Unique entry

Luke 1-2, Peter Kuzmič

Peter started with some preliminary comments about preaching the word after the model of the incarnation of Christ. We come to a holy text - inspired Word of God. The ministry of this word doesn't take place in a vacuum. God didn't bring the word to us from a safe distance a long way away. There is a continuous 2-way journey between the test and the context. If we ignore the world we actually betray the word - subculture does not communicate the word. But if we ignore the word like our liberal friends do, you've nothing to bring to the world. It's a transformation message. Here (as God's people) we represent the world under the word. We return to our contexts and the perpetual quesetions of how to be faithful to the word and relevant to the world. The written word is not an end in itself, but leads us to the Word Christ. Jesus didn't just take up a megaphone on a platform somewhere above the earth to shout down, "Repent!" He took up human flesh. Spoke our language and walked our roads.

1. Unique announcement (1.26-38)
The incarnation was not as we'd have arranged it. A despised town, a peasant girl. Peter commented on Mary - how she is the recipient of grace, not the source of it, and how she is devoted, obedient, Scripturally well-informed and humble. In v.33 we get the announcement of Jesus' master-thought: the Kingdom of God is coming. And note this is not just something personal and private: Mary's song involves social and ethical revolution.

In thinking about the kingdom, and this announcement, Peter warned us of being too private in our mentality about the coming King. Don't buy into the end-time industry, whether Hal Lindsay or Tim La Haye - or any other aspect! It serves as an evangelical substitute for astrology. Go back to the Scriptures - because of the gospel we can trust the coming King. Trust to him the details. He is Alpha and Omega, the first and last. The final word in human history is his. The great commission is rooted in this: in Jesus' person and absolute power. Russia doesn't have the final word, as some predicted. Nor does China. Nor does North Korea. Nor Washington. The final word in human history belongs to Christ! (There is a hilarious amount of applause at this conference - but this is one of the points I actually felt like applauding! Our King is coming and he has the final word.)

2. The Revolutionary hymn (1.46-56)
There are three revolutions here:
- moral revolution - pride put to death
- social revolution - the mighty humbled, an end to social labels
- economic revolution - the hungry rich (cf. the early church)
The announcement of a great reversal. Not only eschatological.

Note in vv.46-49 Mary's personal testimony - 5 times she says me / my - what an evangelical! But she doesn't stop there - she goes social (my note - as she's quoting / referencing psalms, this is a thoroughly Biblical view of what God's kingdom will be like inaugurated by the Messiah she bears). Materialism and individualism, which we're inclined to the West, can be poisonous for the Christian faith - we need to know we aren't gods! It is a personal gospel because it addresses us as persons and calls us to metanoia. It is a social gospel because it's the gospel of the Kingdom.

Peter noted the difference between God's kingdom revolution and secular revolutions. Secular revolutions rejoice in revenge over the rich. God's revolution is grace and covenant. Memory and mercy. Victory but not revenge. Justice but not self-righteous triumphalism. Cf. Ephesians 2 - presented with two peoples, Jesus didn't kill the enemy but killed the emnity! On the cross he is the king of peace. In Christ, the "Other" doesn't belong to the enemy but to the King.

Lastly Peter noted how the hymn of the angels is programmatic: there will be peace on earth in proportion to the glory given to God.

IFES World Assembly: Fellowship at the table

Ziel Machado - Luke 22.7-30

What makes a simple act a historic event? As a student Ziel said this was always being discussed, but they ignored the routine and small things.

1) At the table: inclusion of sinners in the salvation community
Jesus is in a routine situation - a meal. But Jesus throughout his life used meals to express God's mission. Looking ahead to the fulness of the kingdom - including sinners in the community of salvation. Eating together is a serious business. He ate with marginalised, with religiously unaccepted. Luke 7.34, 47-5; ch 14, ch 19. Jesus walks these 2 emphases together - hospitality & salvation. Be hospitable to those who can't repay and be recompensed in heaven. We can continue to practise Jesus' work in daily routine. Meals are natural settings for communicating the social implications of the gospel. Separating evangelism and hospitality damages our evangelism, in a world which hungers for community.

There are expressions of hostility in our world, which lead to segregation. Our missionary initiatives should show a community of salvatoin looking out to include the lost. The language and scene should correspond. Christ also lived in a hostile world but without sin and without relativising his demands.

2. At the table: eschatological meals, anticipating celebration (vv.14-27)
Passover meal - he'd given his disciples much teaching, but here he gives them a ritual to live it by, to see what's happening. Allows me to live it although its beyond my understanding, and although perhaps my emotions aren't consistent with it.

So Jesus looks to undergo his exodus and undertakes our liberationfrom darkness. We have a connection between sacrifice and divine covenant. Link forward to kingdom of God also, and its fulfilment in kingdom of God. Bigger liberation, from sin and death.

This project of God for salvation is presented to us with particular and universal elements. Jesus is the Saviour for all in all times and places. Some are invited to the table and we await the full thing. In our evangelism when we come to this Lord's Supper, should we not have been at other tables first?

3. At the table: an expression of the mission and message of Jesus.
The disciples' concern, "Who is greatest?" doesn't fit with this table. We're at table, not at desk. Community in Jesus with with solidarity, fellowship. But around a desk we're using the logic of merit, power - not service. Logic of power generates intrigue, inhibitibg our obedience. Moved by merit we're disconnected from the logic of the kingdom of God. The table demands the conversion of power into service - Jesus says, "May it not be so among you." Being at table with Jesus is the proclamation of the time of salvation.

How much is my missionary practice marked by hospitality like Jesus?
Are our tables all evangelical subculture, or inviting different people?