The second session of the Small Town Summit on October 19 was given by David Pinckney, pastor of River of Grace Church in Concord, NH and co-director of the Acts 29 Rural Collective. He also works with The Gospel Coalition New England (who oversee the summits) and Acts 29 New England. His presentation focused on some key assumptions and strategies for viewing the church itself as being an active mission and carrying that work out. His presentation came almost entirely from the Gospel of Matthew.
Pinckney had us turn to Peter's famous confession of faith and then rapid descent into being reprimanded by Christ. And of course, we hear a lot in churches about how Christ will build His church and we can trust that it will endure, but we were challenged about whether or not we believe that. Whether or not we operate with the foundational understanding that it is Christ that works to advance the cause of the gospel, and we are being invited to participate in that.
Ultimately, when Peter tries to tell Jesus that the mission isn't going to happen the way He said, Pinckney points out that the disciple is thinking in purely human terms. And, like Peter, even if we have some understanding of God's role as the One who operates in our lives, we can still fall into the trap of judging that operation by human understanding. We filter our expectations through things like pragmatism, or tradition, or our own ego. We only recognize God working if He works according to our models, rather than really getting to know Him and learning to see His hand even in places we don't expect it. And when we do that, we can convince ourselves that we know how to do the job better than God does, and try to force things to go our way. But this will never yield the results God is seeking.
So what shall we do instead?
More will be discussed about this in tomorrow's post on the breakout sessions, but the first principle Pinckney noted was to be specific about geography. Jesus knew where He was called to work, and He focused all His efforts on that place. It was more important to Him to be where God wanted Him to be than to be in the centers of power in His day, whether Rome or Alexandria or even, often, Jerusalem. He was faithful to work where He was called, and we should be the same.
There are some great things that can only really happen in a small ministry that stays in one place for a very long time. Pinckney used the example of one pastor who had been present at the birth of one woman and then, much later, that woman's son. The impact someone like that has on the lives of the people they serve, if they serve well, is difficult to measure. So we need to invest where we are, dig in for the long haul, and not worry about being somewhere else unless God calls us somewhere else. After all, he warned, "we think the grass is greener on the other side, but really it's just a septic problem."
It also reminds us that the gospel is going places we may not expect it to go. The story immediately following that one in Matthew's account is how the author became a disciple of Christ. Jesus went to someone that no one else would have wanted to talk to, and welcomed him in. He ate with sinners and tax collectors and showed them the way of salvation. Pinckney notes that we should be in places that make people wonder what we're doing there, because we are called to sinners. The core of our mission is to see people become disciples of Christ, and that will require us to go where the people who are not disciples gather. Having the gospel saturate all of our work means that all of our work will be aimed at making that gospel known.
Do Good Intentionally
Jesus sought to know where people were hurting, and served them. One way we emulate Him and focus on doing the work He has for us is serving others. It is harder to think that we're in charge when we're doing things specifically for other people rather than ourselves, and we show the servant heart of Christ to those we reach out to.
Shaped by Compassion
One of the things that helps us remember the importance of the people in small places, and keeps our focus on doing the work of God rather than our own plans, is the function of compassion. What drives God to put us where He has is that He loves the people there, and as was addressed in the previous post, so must we.
Matthew 9 closes with Christ telling His disciples to pray eagerly for workers. All of our work in Christ's name relies on an ongoing practice of prayer, and this specific prayer reminds us that we are not alone and that God is the one who sends workers. Maybe He'll send new people from outside, or maybe He'll raise up new gospel workers from among those who receive the gospel by our witness--probably both. But going to Him constantly reminds us of our need for Him, and asking Him for the workers to see the gospel spread reminds us that we operate by His design, on His schedule, and with the people He has ordained to the task. And as long as we ground ourselves on that knowledge, we will have much greater resistance against the temptation to do things our way.
During the 2016 election campaign, I expressed concern about Donald Trump for a number of reasons, most of which were fairly widely shared by people who didn't vote for him. But there was one I said at the time I was concerned about more than any of the others, because I was concerned it offended a more important party than ourselves and would be, I believed, the hardest to counter once he was in office.
I stated that putting Donald Trump in the White House would legitimize a practice calling itself Christianity that has little, if anything, to do with Christ. That his election would not only encourage the false teachers he surrounded himself with during his campaign, but that it would embolden a host of problems that the church was harboring and failing to address. This past Sunday, the sermon touched on one of the ways I feel that concern has been realized.
But we proved to be gentle among you, as a nursing [mother] tenderly cares for her own children. Having so fond an affection for you, we were well-pleased to impart to you not only the gospel of God but also our own lives, because you had become very dear to us.
The big question of the sermon was, do we reach out to the people around us with the same love and passion that Paul is here describing? He noted that churches in America have a particular opportunity of world evangelism based on the fact that the world is coming to us, rather than requiring we go to it. And when they come here, we have an opportunity to reach out and build relationships and show the love of Christ to them by sharing, not only the gospel, but our lives with them. But, of course, that relies on us actually welcoming them. So the sermon reminded me of some things.
God of our Sojourning
"Thus has the LORD of hosts said, 'Dispense true justice and practice kindness and compassion each to his brother; and do not oppress the widow or the orphan, the stranger or the poor; and do not devise evil in your hearts against one another.'
Zechariah 7:9-10 (NASB)
In Deuteronomy, God repeatedly makes the case that part of the reason Israel should remember to care for the sojourner among them is that they were, themselves, sojourners in Egypt. It's worth noting that, during this address, Moses isn't speaking to people who were adults in Egypt; this is after the forty years of wandering, when the generation that came from Egypt had died out. This is not a command given to the generation that remembers Egypt. Israel as a body was a sojourner, and is told here that it must never forget that fact.
He executes justice for the orphan and the widow, and shows His love for the alien by giving him food and clothing. So show your love for the alien, for you were aliens in the land of Egypt.
But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR [God's] OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY. Beloved, I urge you as aliens and strangers to abstain from fleshly lusts which wage war against the soul.
There are two grounds on which this argument stands. The first is that, while we are not under the Mosaic law as a people redeemed by grace, the ordinances given to Israel nevertheless point to some understanding of who God is and what His people should look like and we can learn from that; in this particular case, we need not conceptualize the lesson being given, as we may with laws like those banning mixed fabrics, since the reminder to care for the foreigner is given an explanation already.
The second is the nature of that explanation, and the fact that it has not changed. That the heart of God goes out to the foreigner remains equally true as long as God's heart remains the same, and we know that He does not change. And His call to remember the days of sojourning are true for Christians who sojourn in a fallen world just as much as it was true of Israelites who sojourned in Egypt.
How can we be the people of God if we will not act how God calls us to act, and love how He has loved us?
Of the first, it should be noted that our government is not actually set up to operate that way. Whether or not the apostles would have been at the borders of the Roman Empire welcoming travelers is hardly relevant when their relationship to government was fundamentally different from ours. The simplest way to put it is this: in a governmental system designed to be of the people, for the people, and by the people, what we task the government with doing is something we are doing. This also comes up in matters of social welfare, the claim that we are called to support the widow and the orphan and help the poor, sure, but we are never called to empower a government to take our money and have them do the supporting.* But this creates a division where one does not exist. When we vote for or against a program or a candidate, we are telling the government how we want it to operate on our behalf. We are directing it to function as our arms in carrying out large-scale operations beyond the scope of what we can do individually. It is no different from giving money and input to our church, or our denomination, about things we want to see happen.
As such, there is no division. If we are going to show God's love to the sojourner among us, we have a direct responsibility to support programs that allow sojourners to exist among us. Our attempts to support programs that restrict or remove sojourners from our midst are nothing less than an act of rebellion to the mission of our God.
The second is personal/national safety and, while literally all available data shows that there is no considerable threat from allowing refugees (or immigrants in general) in, the main focus for us as Christians is that our nation ultimately doesn't matter and our lives are already lost. We owe our nation no more allegiance than we owe Kazakhstan, because, as stated above, this is not our home. We have certain obligations to respect the authority that we live under, but that does not mean we give that authority more power and worth than it deserves. Nor will it be eternal. America will fall someday, whether to mortal forces or to the coming Kingdom of our Lord. What, exactly, are we preserving? And is preserving it more important than obedience to God?
As for personal safety, this is never guaranteed to us. We walk the path of martyrs. It is better for a terrorist to walk into a church and be greeted with the gospel than to allow him to continue in ignorance of the offer of salvation, even if he destroys that church and everyone in it. It is better to lose our lives by opening our doors to the unsaved than to live a long life and stand before God having never carried out His commands because we were more afraid of man than of Him.
Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell.
Matthew 10:28 (NASB)
Church planter and ministry student with a bad habit of questioning authority and writing too much.
Gods At War
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Gospel Of Matthew
Small Town Summits
Stanley E Porter
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