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A Global Online YWAM Gathering
Today 104 YWAM communities and groups around the world signed online to participate in a global meeting. One of the locations was in Nigeria. Loren Cunningham, co-founder of Youth With A Mission, gave a testimony of a woman in Nigeria who fell and died in the middle of a church service. Paul Dongtungda, the YWAM leader there, was encouraged to pray for her. The community was afraid and would not enter the church. Paul entered and immediately prayed and bound the spirit of death in the church. The woman rose from the dead, Loren said. And then, at that moment, we saw and heard that very woman on our screen. The woman spoke quickly in a thick accent. Her testimony confirmed that she was raised from the dead. We were extraordinarily encouraged!
This message of resurrection became a theme for the remainder of the global gathering. John Dawson shared how the elders of YWAM, our Global Leadership Forum, met in Mexico recently. They focused on several things, including Eldership.
Our elders asked many questions, which John Dawson shared with us during the global online meeting today.
What are your circles of covenantal love? What kind of agreement does that produce? How should we appoint what is lacking in our groupings?
What is the principle of Eldership?
Is it merely gathering in prayer and “covering” people? Is it merely older, more mature people? Or is it also walking in agreement and standing in the gap on behalf of others and on behalf of the future.
Is it not also to receive words from the Lord and declare His thoughts? Is it not releasing into the heavens the intents God has for a group through the power of agreement?
Do you really know one another personally? Do you meet together and pray? If you are praying, can you really cover one another if you don’t know each other? Can you protect one another from the spirit of contention? When you meet with love, John Dawson suggests, ask each other personal questions with affection and kindness. By doing so, you will be creating an altar of agreement so that the “work” of the ministry can be accomplished with God’s blessing.
John shared much of the word from the Lord given by Loren Cunningham during the Global Leadership Forum meetings. Loren encourages us all to follow the biblical injunction to make altars of worship.
An altar was made of stones, each of which is unique. They are an example of unity in diversity. Each altar is different, as each individual contributes to its creation in unity. Paraphrasing the apostle Peter, “We are like living stones built together as a holy priesthood.”
This eldership is not something we delegate to others. This is something we do in the grace of God with an authority that comes through unity in the place of prayer.
To overcome the spirit of fear in our communities, we need unity in eldership. Most of us face fears, not as triumphalists, but with a complete dependence on the grace of God. In that dependence and in the unity of the Spirit, we have powerful authority to bind the spirits of darkness that would attack our communities and those to whom we serve.
To close the global online gathering, John Dawson exhorted us and led to pray in the power of agreement over the things that are broken, the dreams and hopes, that have been broken. We prayed together and took up each others causes in love.
Though some may have been tramatized by loss, we declared together in the Spirit and we appealed to the Lord to heal and restore and resurrect those things. We released over the global YWAM family, a new day of beginnings in the grace of God.
Letter to the Ephesians
By the time the Letter to the Ephesians is written, the church has emerged as a social and political force. The author, likely not Paul, has identified problems of the universal significance of God’s act in Christ. This letter shares the theme of Romans (Jew & Gentile conflict), but that conflict is apparently fading. There’s little reference to that conflict in Ephesians. However, a wider conflict in the Greco-Roman world has emerged: The challenge of the pagan worldview of pantheism. In this letter, the author argues that Christ is supreme.
This author is not likely to be Paul. Though clearly dedicated to Paul’s message, the author brilliantly outlines Paul’s gospel of grace. The message is Christ and his supremacy. In this letter we find a “representational Cristology”, which is the revelation that we can determine our future based on Christ’s life and resurrection.
The flow of the the argument is in two parts. First, the “Universal Significance of Christ” (1:3 – 3:21), which includes meditations on the meaning of Christ and the revelation of God’s eternal plan, with the presence of Holy Spirit as guarantee until inheritance. Christ is described as “head” of creation and of the church, but Christians sit with him in heavenly places. Therefore, Christians are free from the prince of the power of the air. God’s mysterious and eternal plan has always been Christ’s death & resurrection.
The purpose of the Church, then, is to make the mystery known, to declare the outcome of Christ’s finished work. That is, the church is to declare the unity of humanity in Christ, that there is no longer any “wall” or distinction between Jew or Gentile. Through the cross, Christ has reconciled all to God. (4:1-6:20)
The author then directs the reader’s attention to behavior, how we should then live, in light of these realities. Believers need to understand how to relate to non-believers and how to make their stand against forces of darkness. We are called to “live worthy”, functioning as members of a family, with good order, and self-sacrificial love.
DEMYSTIFYING REVELATION-JESUS’ INCARNATION (2 OF 5)
JESUS’ INCARNATION
Revelation is cast with vivid imagery, influenced by the backdrop of “volatile times” in Jerusalem and Rome. By illustrating a cosmic struggle with satirical exaggeration, Revelation employs symbols intended for his first century audience, not clearly understood by subsequent generations. To illustrate, the Roman instrument of execution would not be found in the “seven churches;” the symbol of the cross is not found anywhere in the text. The “beast” (Rev. 17:7) and the “antichrist” (1 John 4:3) were understood to be Rome and Nero and Peter had already designated Rome as “Babylon” (1 Pet. 5:13). Demystifying the symbols allows the reader to again focus on the central figure, the “image of the invisible God” (Col. 1:15), the One “who was and is and is to come” (Rev. 4:8).
This powerful portrayal of the incarnation is coupled to John’s warning to the churches of the dangers of false “Gnostic” teachings, which inevitably lead to a lack of concern for Christ’s mission to all humanity. John reveals that the One who “emptied himself…being born in human likeness” (Phil. 2:7) is eternally incarnate, “every eye will see him” (Rev. 1:7). However, he is not merely physical; he does not only “seem” to have suffered physically. Likewise, he is not only spiritual. He is personal, a living soul who “became flesh and lived among us” (John 1:14). The revelation of Jesus’ incarnation confounds false teachings of dualism; he is God and human enthroned.
Today congregations are caught in a similar conflict between two extremes: One is the “secular” materialist view, which denies the miraculous, including the resurrection; and the other is the “super-spiritual” view, which tends to minimize Jesus’ incarnation and an ethical commitment to the surrounding world. The book of Revelation is about the “time” of “wrath” and “reward” for “all who fear [his] name, both small and great,” and included in that time of wrath is the destruction of “those who destroy the earth” (Rev. 11:18). The severe warning to John’s audience and churches today is this: distorting the truth of the incarnation will separate followers from Christ, from the reality of this life, and from responsibility for all of life. Failing to teach the incarnation leads to idolatry and immorality.
See more at http://johnthenry.wordpress.com
DEMYSTIFYING REVELATION (Part 1 of 5)
The Book of Revelation is a unique New Testament apocalypse, often mistaken as a “mystery” to be decoded. Revelation has been dramatically portrayed in recent years as a predictive timeline of the end of the world. Apocalyptic literature has predicted the coming of the Messiah for centuries, before and after the death and resurrection of Jesus Christ. The central message of Revelation, however, is not predictive. Rather than seek a timeline of eschatological events, Revelation confirms that the “great turning point” in history has already occurred. Revelation is a testimony of Jesus’ resurrection and sovereignty, which is “the spirit of prophecy” (Rev. 19:10). Prophecy is not primarily intended to predict future events. It is for the “upbuilding and encouragement and consolation” of the church (1 Cor. 14:3-4). John’s prophecy is exposing false teachings and denouncing idolatry, which result in the abuse of authority in every sphere of human society. This message to “seven churches” at the end of the first century is written as a warning to evoke a particular response, to “repent.”
The book of Revelation is an encouragement to the churches to “return” (Rev. 2:5), to “obey” (Rev. 3:3), to “beware” (Rev. 2:10), to “wake up” (Rev. 3:2-3), to “hold fast” (Rev. 3:11), to “listen” and to “open the door” (Rev. 3:20) in response to Jesus. While unveiling the glory and majesty of the risen “King of the nations” (Rev. 15:3) to his readers, John reveals Jesus’ hope for “the rest of humankind” (Rev. 9:20), that through the times of “wrath” (Rev. 16:1), all would have opportunity to repent. Revelation is demystified when we read it essentially as a prophecy, encouraging churches to be faithful to the testimony of Jesus, his incarnation, his leadership, and his promise for all humanity.
See more at http://johnthenry.wordpress.com
The Book of Revelation is a unique New Testament apocalypse, often mistaken as a “mystery” to be decoded. Revelation has been dramatically portrayed in recent years as a predictive timeline of the end of the world. Apocalyptic literature has predicted the coming of the Messiah for centuries, before and after the death and resurrection of Jesus Christ. The central message of Revelation, however, is not predictive. Rather than to present a timeline of eschatological events, Revelation confirms that the “great turning point” in history has already occurred. Revelation is a testimony of Jesus’ resurrection and sovereignty, which is “the spirit of prophecy” (Rev. 19:10). Prophecy is not primarily intended to predict future events. It is for the “upbuilding and encouragement and consolation” of the church (1 Cor. 14:3-4). John’s prophecy is exposing false teachings and denouncing idolatry, which result in the abuse of authority in every sphere of human society. This message to “seven churches” at the end of the first century is written as a warning to evoke a particular response, to “repent.”
The book of Revelation is an encouragement to the churches to “return” (Rev. 2:5), to “obey” (Rev. 3:3), to “beware” (Rev. 2:10), to “wake up” (Rev. 3:2-3), to “hold fast” (Rev. 3:11), to “listen” and to “open the door” (Rev. 3:20) in response to Jesus. While unveiling the glory and majesty of the risen “King of the nations” (Rev. 15:3) to his readers, John reveals Jesus’ hope for “the rest of humankind” (Rev. 9:20), that through the times of “wrath” (Rev. 16:1), all would have opportunity to repent. Revelation is demystified when we read it essentially as a prophecy, encouraging churches to be faithful to the testimony of Jesus, his incarnation, his leadership, and his promise for all humanity.
About John’s Letters
The Johannine letters refer to the danger of itinerant teachers who had “gone out” (not “sent”) from a larger fellowship (1 John) to smaller house churches (2 John). These “deceivers,” probably claiming to be “without sin,” may have denied Christ while demonstrating the allure and power of the world. They might compare to those who preach a prosperity gospel and claim a higher form of spirituality.
Today’s congregations are caught in a similar conflict between two extremes: One is the “secular” materialist view, which denies the miraculous and, for some, even the resurrection; and the other is the “sacred” super-spiritual view, which tends to minimize the incarnation. (i.e. “Docetism” and an evangelical form of “Gnosticism”)
John’s letters testify that Jesus came in the flesh, saying “we are eye witnesses!” Jesus is human, but not merely a human being. Docetists believe Jesus only “seems” to have come in the flesh, and only “seems” to have suffered physically. This is a devastatingly dangerous error John warns against.
On the other hand, Jesus is not only spiritual; he is personal, a living soul who walked among his people and was raised from the dead. He is eternally incarnate, forever in human flesh.
Why is false teaching about the incarnation so dangerous? Because failure to understand Jesus’ incarnation will result in a failure to be human. Failure to know Jesus’, his eternal human nature, will result in a failure of personal responsibility. Worse, failure to know Jesus will result in a disregard for life, all of life. Incarnation is inextricably linked to ethical living.
Kingdom of Heaven
Have you ever considered the difference between the kingdom of heaven and the kingdom of God? There’s really no difference. Why the question? Because Matthew’s Gospel writer used “kingdom of heaven” and chose not to use the Name of “God.” This was likely due to the author’s sensibilities as a devout and scholarly Jew. Most of us understand from Scripture that the kingdom of God will include a future new heaven and new earth, however that kingdom is not just a place. The kingdom of heaven is the present reign of God.
To me, the “reign” has always been the “place” where the presence of God is honored. The kingdom is not just the “place” where God is present. God is everywhere. God’s presence in a place should be enough, but without honoring God’s presence with faith, he apparently does not reign in that place. In Mark’s Gospel (Mark 6:5 RSV), it says Jesus “could do no deed of power there, except that he laid his hands on a few sick people and cured them.” Why? Because the people questioned, doubted, and rejected Jesus, the carpenter’s son.
This tension between the extravagant grace and riches of God’s kingdom on one hand and the earthy, calloused hands, and dusty toes of Jesus the carpenter’s son, is making me think about my own expectations as a citizen of the kingdom. Too often we have equated the kingdom of God with the Church. They are not the same, though we hope God is truly honored in his Church. What is important is to see that God may be honored outside the Church and the kingdom of God may show up in odd places like nightclubs, college classrooms, and tatoo parlors. My understanding of Jesus is changing as I consider the dusty roads, the smells, the difficulties of life in Palestine. Jesus was not only born in an animal stall, he lived without indoor plumbing and refrigeration. God chose the setting to introduce his kingdom. Consider the smell of rotting fish and sweat in the heat of the Judean countryside.
Jesus might have been handsome in the eyes of his mother. However Scripture tells a different story. Isaiah 53 tells of the coming Christ and declares “he was despised and rejected…and we esteemed him not.” The expectations of his own people, those who waited for their Messiah, were far different. Instead of a king who would deliver them from their oppressors, the one who stood before them defiantly disobeyed their traditions and pronounced judgment on their nation. This carpenter’s son is the king. We will likely be surprised in the same way as were the people of Palestine.
This messy incarnation and bodily resurrection of Jesus implies an “earthy” eternity, in which he (and we) have feet, hands, eyes, ears, mouths, and taste buds, perhaps with bodily functions. How Jesus reveals the kingdom, through special grace and common grace, is not going to be recognized by everyone. Some will despise and reject the very witness of his kingdom sent to them. If we love our traditions and our religious expectations of God’s glory and power, we may miss the simple expression of the kingdom in the earthy containers of his servants touching the lives of others. This king and his kingdom is likely still far different from our expectations.
Every facet of our existence on earth
From my experience, evangelical churches are largely Gnostic, which removes Jesus from much of any daily practical consequence.
Today’s church leaders need to consider the incarnation of Christ. Jesus incarnation is eternal, therefore the practical concerns related to Jesus’ resurrected body (and eventually our own) are eternal. Because he has eyes, ears, and a nose, arms to embrace, and taste-buds to enjoy foods, every facet of our physical existence has an eternal stamp of Jesus incarnation on it. Education, Government, Media, Arts, Sciences, every Social and Cultural concern today will have a fuller appreciation in the resurrection. If trees are for healing nations, as it states in John’s Revelation, perhaps there will still need for some further healing between peoples, such as Palestinians and Israelis.
The question this all raises for liberals and conservatives is this: How then should we live? Should we not engage every facet of our existence on this green earth with respect to the resurrected Christ?
