I’m loving this song “King Of The Ball” from Soma Music‘s The Story, Volume 2. I love the line, “a beautiful circus of crazies and freaks.” I would love for our church family to be able to sing that at the top of our longs with children dancing around us and know that God is glorious, so we don’t have to worry about what other people think; He is gracious so we don’t have to try and prove ourselves, He is good so we don’t have to look for comfort/satisfaction anywhere else and He great, so we don’t have to try and be in control.
Eat, drink and be merry, because God is good. Oh, what a party, oh what a feast! A beautiful circus of crazies and freaks.
The Bible is a single, amazing, true story in which God is the author and the hero. In Jesus, he powerfully rescues us and sets us free for his glory and our joy. The good folks at Soma Tacoma have helped countless people understand God’s progressive revelation through The Story-Formed Way, a powerful resource for understanding the story of God’s pursuit of His people. My church family has been tremendously blessed by this resource.
A while back, the musicians of Soma Tacoma, led by Aaron Spiro, created an album of music inspired by and reflecting upon this great story of the world. Now, Spiro and the other great artists of Soma Music have released volume two of this awesome growing collection. They bring a fresh voice to worship and a joy in Jesus that is contagious.
- Visit Soma Music’s Bandcamp page and get both albums
Around 14 years or so ago, a friend of mine introduced me to the writings of Geerhardus Vos and the discipline loosely known as “biblical theology.” If you haven’t read Vos’ Inaugural address as Professor of Biblical Theology in Princeton Theological Seminary, from 1894: “The Idea of Biblical Theology as a Science and as a Theological Discipline,” I highly recommend doing so.
Biblical Theology, as outlined by Vos, Graeme Goldsworthy and others, is simply the tracing of God’s progressive self-revelation over the course of redemptive history, centering on the idea that Jesus is the true lens through which we understand all of Scripture. This approach ties us to the organic unity of Scripture and reinforces its inter-relatedness as an unfolding story. Each bit of revelation is dependent on what has come before and lays the groundwork for what comes next.
While biblical theology can sometimes trace the progression of somewhat technical theological ideas, the basic idea has gained widespread interest as the excitement about the idea of “story” continues to grow. Everyone loves a good story and the Bible contains the world’s greatest story.
A biblical theological approach to Scripture helps avoid a disjointed understanding of the Bible. At some point in growing up, I realized that I knew a lot of biblical stories without fully realizing how they all linked together or formed a cohesive whole.
This past weekend, I had the privilege of co-leading a great group of people through something called The Story-Formed Way. If you’re not familiar with this great resource, it’s a 10-week paraphrased, guided dialogue journey through the story of the Bible developed by Church of the Cross‘ family Soma Tacoma.
I’ve been able to lead this event numerous times and I see something new every time. It’s great watching people put the pieces together and see the big picture of a God who constantly pursues His people for His glory. It’s something that just about everyone can understand and just about everyone will also be challenged by. If you want a better idea of the big picture or if you know people who are curious about the Bible, I can’t recommend this resource highly enough.
Francois de la Rochefoucauld famously said: “The only thing constant in life is change.” Life is not static, it is dynamic. We mark the passage of time through the changing of the seasons, we measure our lives by the roadside monuments to change; births, marriages, career changes wins and losses.
God tells us that a life following Jesus is also a process of change. Paul says in 2 Corinthians 3:18 that those who belong to Jesus are being transformed “into the same image” (the image of Jesus; we are being made more like Him), from one degree or glory to another. In other words, not only have we been changed at salvation, we are being changed as we continue to follow Jesus. As much as I’d like to stop an marvel how it is that Paul can say we have any degree of glory from which to be transformed in the first place, I want to focus instead on the idea that he simply expects continued transformation to be part of the Christian life.
Scripture uses the imagery of growth and maturation to describe the process we often call “sanctification.” In short, salvation is pictured as a new birth (John 3:1-15). Paul says that the church works together so that we can all attain “to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ (Ephesians 4:13). The goal is that everyone will be “presented mature in Christ” (Colossians 1:28). We know that this process of change, of becoming more like Jesus will not be complete until “he appears” and “we shall be like him, because we shall see him as he is” (1 John 3:2).
All of this seems to me, to imply that the Christian life should be a process of active growth. When children are passive, when they simply sit and watch television all the time, they don’t develop the way they’re supposed to. Metabolism and growth slow. I worry that we have created a church culture where the excuse “oh, he’s just a baby Christian” has become all too common. I worry that we have created a church culture that has lulled people into passivity, making them dependent on on paid professionals and isolating them from the power of the Gospel in everyday life.
In his wonderful series on Preaching To The Heart, argues that the point of preaching is not just to make the Truth clear but to make it real. In other words, preachers should be applying the Gospel to the motivational structures of the heart while people are there listening. If you’re not sure what he means, I highly suggest listening to this series. But I’ve been thinking a lot about the implications of Keller’s idea. I believe that it applies, not just to preaching but to the very ways in which we “do church.”
I’m not convinced that there is only one right model of church. In fact, I believe in contextualization and I love the fact that the Church is such a beautiful tapestry of different backgrounds and approaches all coming together. And yet, I do have lots of reservations about the “come and see/bigger is always better/consumer-driven” approach that seems to have become the default. I worry that it simply reinforces the false division between the “sacred” and the “secular” and enforces the false notions that the “spiritual” aspects of life are our “quiet times” and what happens at the church building. We see lots of teachers making God’s truth clear to people, but I’m not sure we really see it becoming “real” to people.
If you’re not sure what Keller means by the distinction between making it “clear” and making it “real,” Keller references Jonathan Edwards’ A Divine and Supernatural Light, where Edwards argues:
“There is a twofold knowledge of good of which God has made the mind of man capable. The first, that which is merely notional … And the other is, that which consists in the sense of the heart; as when the heart is sensible of pleasure and delight in the presence of the idea of it. In the former is exercised merely…the understanding, in distinction from the… disposition of the soul …Thus there is a difference between having an opinion, that God is holy and gracious, and having a sense of the loveliness and beauty of that holiness and grace. There is a difference between having a rational judgment that honey is sweet and having a sense of its sweetness. A man may have the former that knows not how honey tastes; but a man cannot have the latter unless he has an idea of the taste of honey in his mind.”
In other words, someone can intellectually know that honey is sweet without having tasted its sweetness. But you cannot taste its sweetness without also knowing intellectually that honey is sweet. In fact, once you’ve tasted it, the intellectual knowledge becomes “more real.” Psalm 34:8 urges us to “taste and see that the LORD is good!” I am concerned that our passive approach to church (sit in a pew, sit in a class, sit in a study, etc.) has led to many people being able to intellectually describe God’s sweetness without having ever actually tasted. We need to do a better job in the church of creating contexts where people have the chance to actually taste God’s sweetness, to see Him in action, to rely on His power.
Much of Jesus’ ministry happened “along the way,” and in community. In fact, as Jesus traveled through life with those He was discipling, many of his “ministry opportunities” might have been what we would consider distractions. I’m becoming convinced that we need to marinate people in the Gospel, get them outside of the church walls in community and on mission (yes, this is an argument for missional communities).
If the goal of the way we do things is not just to make the Gospel clear but real, then I believe Sunday morning can no longer be the organizing principle of our local churches. Before you jump to condemnation, I’m not saying we shouldn’t value Gathering, and preaching and singing and prayer and fellowship or even church structure, just that it doesn’t seem to be the best way to make the Gospel real in people’s lives.
We need to intentionally place people where they are living in community and on mission while becoming fluent in the Gospel. This happens best in smaller groups outside the church walls and helps people come to grips with what it means for the Gospel to be real. We desperately need the Gospel to live in community, where “that person” pushes our buttons and my coffee table was just broken and people didn’t clean up after themselves and where people can speak the truth in love to me and we can bear one another’s burdens. We desperately need the Gospel to live on mission, living everyday life with Gospel intentionality, learning to live through the lens of missionary eyes.
I don’t have time or space to fully unpack the idea of missional communities (or GCM’s as some call them) here, but I do want to urge church planters, pastors and Christians in general to ask: is the Gospel simply “clear” in my life or has it become “real.” In order for this to happen, I believe we need to move beyond Sunday-driven church as we’ve known it and redeem the everyday, where God seems to do most of His work already.