me M&sion of
the Church
Byron D. Klaus
Any discussion of the mission of the Church leads partic- ipants to consider the very foundations on which they build their identity. Pentecostals have certainly been noted for the fervor of their obedient response to the redemptive mission given to all Christians. However, each generation must attain a fresh appreciation for the mission and purposes around which they center their identity.’
Our perspective on the Church and its mission is deeply rooted in our experience with Christ and the Holy Spirit. To suggest that we can step back from the influence of this spir- itual encounter and simply theorize about the Church and its mission is to remove an essential part of our calling. Al-
though other religious traditions may still view the Pente-
costal Movement as primarily experience-centered, we should
not allow this to cast shadows on God’s sovereign work re- introduced in the twentieth century. The Spirit has graciously enabled our Movement to stand as a testimony of the em- powerment necessary for the Church to be a vehicle of God’s redemptive mission.*
A BIBLICAL UNDERSTANDING OF THE MIWON
Although the themes of Pentecost and mission are impor-
‘Ray S. Anderson, “A Theology for Ministry,” in Tbeologicul Foundations for Mint&y, Ray Anderson, ed. (Grand Rapids: Wm. B. Eerdmans, 1979),
6-7.
Yinson Syrian, In the Latter Days (Ann Arbor, Mich.: Servant Books, 1984), 7.
a
568 Systematic Theology: A Pentecostal Perspective A Biblical Understanding of the Mission 569
CHAPTER tant to our reflection on the Church, a truly biblical under-17
standing of mission must build its foundation on the entirety The Mission of Scripture. From creation to consummation the Bible rec- ords reconciliation as central to God’s character. The missionof the
Church of God to reconcile humanity, authoritatively recorded in Scripture, reveals the source of our prime motivation for Church mission.
OLD TESTAMENT FOUNDATIONS
The Old Testament gives us the initial images of God’s seeking to redeem a people to reflect His glory. The early history of the people of God is set in the context of “the nations” (Gen. 123; 22:17). This has profound significance for the unfolding of God’s redemptive intent for humanity.”
Genesis 1:2628 reveals that that humanity has been cre- ated in the image of God. Although this fact requires consid- erable explanation, for our purposes two key elements are obvious: ( 1) We have been created for fellowship with God.
(2) We have a responsibility-evident from the fact that we are made in His image-to maintain the relationship with God. The whole human race shares a common origin and dignity because of common roots. We can never view the world without seeing God as the God of all humanity. We are subject to God and we live in the sphere of His redemptive activity.*
The Book of Genesis (chapters 1 through 11) records his- tory’s beginnings; the Book of Revelation reveals its culmi- nation. God’s redemptive character permeates the salvation theme, a theme that cuts a path through the complexity of history and will climax in a countless number of people, from every “tribe and tongue,” gathering around the throne of God (Rev. 5:9-10; 79-l 7).
In the account of the family of Abraham, we see the be- ginning of redemption’s worldwide scope (Gen. 12: l-3). God did not choose one man or one people to the exclusion of the rest of humanity. On the contrary, Abraham and Israel were chosen to serve as a means of bringing blessing to all
~‘Roger E. liedlund, The Mission of the Church in the World (Grand Rapids: Baker Book flouse, lY91), 33.
‘Ibid., 22-23.
the peoples of the earth (Gen. 1 2:3).5 God dealt with Abraham CHAPTER and Israel to express His redemptive claim on all nations.”
17
Israel, as the Old Testament people of God, had a history
The Mission
of forgetting why God had chosen them. Their pride became
a source of much tragedy. God continually used Spirit-inspired, of the prophetic leadership to remind them of their identity as a Church
“light for all nations” (Isa.
496,
NCV). Exodus lc):4-6 portrays God’s rescue of Israel from Egypt as an eagle’s overseeing its offspring as they learn to fly. Israel was a “treasured posses- sion.” The whole earth is the Lord’s, but Israel was to be “a kingdom of priests and a holy nation,” holy in the sense of being separated to God to carry out His purpose of blessing all nations.In a parallel passage (Deut. 768) God reminded His peo- ple that they did not merit this status because of their great- ness, either qualitatively or quantitatively. They were His trea- sured possession by His choice and grace and because He is love. As the holy people of God, they were to show His love.
Therefore, His love made them a “kingdom of priests.” In this passage God was reminding them of their mission. The people of God were to function on behalf of God in a mediatorial role to the nations. As a “holy nation” they were to be given completely to the purposes for which they had been chosen and placed. Their identity had no other source than God’s love, and their purpose had no other origin than that which was defined by the Lord.’
Another Old Testament passage gives us a clear perspective on God’s intent for His people. Psalm
67
is a missionary psalm, a prayer that God may be pleased to bless His people. God’s blessings would demonstrate to the nations that He is gra- cious. His salvation would become known and all the nations of the earth would join in joyful praise. This psalm was prob- ably sung regularly in connection with the high priestly bene- diction (see Num. 6:24-26). We see here a message to the Old Testament people of God and to the Church today: God5Someone has compared them to the commandos of World War II. ‘lhe commandos were a chosen group who went into enemy-held territory to make a beachhead so others could follow.
“Johannes Verkuyl, “The Hiblical Foundation for the Worldwide Mission Mandate,” in Persfiectizws on the WorM Cbristiun Movement, Steven <I.
llawthorne and Ralph II. Winter, eds. (Pasadena, Calif.: Institute of Inter- national Studies, 1981 ), 36.
‘Walter C. Kaiser, Jr., “Israel’s Missionary Call,” in Persf~ectives on the World Christian Morwment, 26-27.
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570 Systematic Theology: A Pentecostal Perspective A Biblical Understanding of the Mission 571
CHAPTER gives His people the central role in the mediatorial task of17
proclaiming and demonstrating His name (that is, His char- The Mission acter) and His salvation to the nations.of the The people of God are called ( 1) to proclaim His plan to Church the nations (Gen. 123; see above); (2) to participate in His priesthood as agents of blessing to the nations (Exod. 19;
Deut. 7); and
(3)
to demY,trate His purpose to the nations (Ps. 67).”
THE SERVANT OF THE LORD
God’s redemptive mission, seen most clearly in Jesus Christ, must be viewed against the backdrop of what God had already been doing throughout the Old Testament period of prepa- ration and expectation. This is brought out forcefully in Isaiah
493-6.
In verse3 the
Servant is called Israel; however, na- tional Israel cannot be meant because God’s purpose is to use the Servant to bring restorationto
Israel (v. 5).9 God also declares to Him, “I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth” (v.6).
The Holy Spirit was on Simeon when he took the baby Jesus in his arms and praised God for Him as the fulfillment of Isaiah496
(Luke 2:25-32). Jesus passed the commission on to His followers in Luke24:47-48
and Acts 193, with the additional command to wait for the Father’s promise of power from on high. The same verse (i.e. Isa.496)
gave further grounds for God’s salvation being sent to the Gentiles (Acts 28:28).The incarnation of Christ, therefore, displayed in human flesh the reconciling character of God. In sovereign grace God seeks to restore His creation to himself. The Church’s identity and mission are rooted in who Jesus Christ is and what God has accomplished through Him. In seeking to un- derstand the Church and its mission, we must always return to the redemptive mission so clearly articulated and modeled by God’s only Son, Jesus Christ. lo
In Jesus Christ we see the most fundamental testimony to the kingdom of God. God’s reign was personified in Jesus, as seen in His ministry and miracles. His life, death, and resur-
--
“Ibid., 26.
‘Edward J. Young. The Book of Is&& vol. 3 (Grand Rapids: Wm. B.
Eerdmans, 1972) 274.
“‘Darrell Guder, Be My Witnesses (Grand Rapids: Wm. B. Eerdmans, 1985) 14-15.
rection assure us that when He comes again He will shatter CHAPTER the pride and autonomy that has destroyed relationships be-
tween nations as well as people. In Jesus we see the power
17 of God that will someday neutralize the rule of human king- The Mission doms and fill the world with a reign of righteousness.* l The of the kingdom, or rule, of God-through the life and ministry of Church Jesuerevealed the power to destroy every stranglehold of
sin on humanity. This is the foundation of the Church’s global mission in the present age.‘*
Jesus’ proclamation of the good news of the Kingdom must be understood in terms of the covenant to Abraham, terms that declared God’s purpose to bless all the peoples of the earth (Gen. 12:3).13 Jesus left no doubt that the reign of God (the Kingdom) has entered history, even though its consum- mation is yet to come (Matt.
24:
14). Because that reign is now manifest at the right hand of the Father’s throne, where Jesus is exalted and is interceding for us (Acts 2:33-34; Eph.1:20-22; Heb. 7:25; 1 John 2:l) and from where He “has poured out the promised Holy Spirit” (Acts 233) the Church can go forward with confidence. The authoritative testimony to Christ’s earthly ministry recorded in the Gospels helps us to understand where we will find our purpose and how we are to offer our service in Christ’s mission.
Essential to any understanding of the Church and its mis- sion is the awareness that any ministry attempt in Christ’s name must replicate His ministry, its purpose, character, and empowerment. Our ministry is legitimate only if it is a true representative of Christ’s ministry. Any effort presented as His ministry must reflect His eternal redemptive concerns.
Christ walks among us intent on ministering to the lost, bro- ken, captive, and oppressed peoples of the world. To be Chris- tian is to ask where Christ is at work among us and how we may join His work. That eternal purpose is the only cause worth joining and leading God’s people toward. I4
“George E. ladd, The Gospel of the Kingdom (Grand Rapids: Wm. B.
Eerdmans, 1973), 31.
‘*Gordon Fee, “The Kingdom of God and the Church’s Global Mission,”
in Called and Empowered Global Mission in Pentecostal Perspective, cd.
Murray A. Dempster, Byron D. Klaus,‘Douglas Petersen (Peabody, Mass.:
Hendrickson Publishers, 199 1 ), 14.
131bid., 7.
14This is the point of 2 Tim. 4:7. Paul had fought “the good fight,” the only fight worth fighting.
572
Systematic Theology: A Pentecostal Perspective
CHAPTER NEW TESTAMENT F<XJNDATIONS17 The New Testament records the testimony of not only The Mission Christ’s earthly ministry, but also the Church’s emergence as of the the fullest expression of God’s people. Themes found in Scrip- Church ture are numerous and easily provide adequate underpinnings for any serious attempt at theological reflection on the Church’s mission. Several k%texts provide a place to start.
The mandate for mission is found in each gospel and in the Book of Acts. Because all authority in heaven and earth was given to Jesus, He said, “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matt. 28:18-20).
“Go” (Gk. poreutbentes) is not a command. It literally means
“having gone.” Jesus assumes believers will go, whether be- cause of vocation or leisure or persecution. The only com- mand in the passage is “make disciples” (Gk. math?teusate), which involves baptizing them and continually teaching them.
Mark
16:
15 records the command also, “Having gone into all the world, proclaim [announce, declare, and demonstrate]the good news to all creation” (literal translation).
Luke
24:45
tells how Jesus opened the minds of His fol- lowers “so they could understand the Scriptures.” Then “He told them, ‘This is what is written: The Christ will suffer and rise from the dead on the third day, and repentance and forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem’ ” (Luke24:46-47). They
must wait, however, until Jesus would send what the Father had prom- ised so that they would be “clothed with power from on high” (Luke24:49).
Jesus also said that one reason He would send the Spirit was because “ ‘he will convict the world of guilt in regard to sin and righteousness and judgment’ ” (John
16:s).
Then when the disciples saw the risen Lord, He commissioned them by saying “ ‘As the Father has sent me, I am sending you’ ” (John 20:21). But they would not have to go in their own strength.Jesus’ final words before His ascension confirmed that the mandate must be carried out in the power of the Spirit (Acts 1:8). The Spirit, through them, would do the work of con- victing and convincing the world.
Later, the apostle Paul gave a picture of how the Church is to understand itself and its mission (2 Cor. 5: 17-20). Verse 17 declares that Christ’s rule has come in great power, that
A Biblical Understanding of the Mission 573
the new era of reconciliation victory has dawned. Verses 18- 20 make it quite clear that Christ’s victory is now to be made tangible by believers, who are called “Christ’s ambassadors.”
Paul depicts a Church whose members by their actions por- tray to the world what it means to be reconciled to God. Paul calls for a Church that by its corporate life demonstrates to the world the character of God, a God of reconciliation. Con- fidently and aggressively, as Christ’s ambassadors, we are to appeal to humanity to be reconciled to God. Our mission as the Church finds its significance in sharing with a dying world a God whose purpose is to have “a people out of every people.” l 5
Ephesians pictures the Church as being mission-centered.
It puts to rest any attempt by Christians to conceive of the Church and its mission as merely a program, that is, foreign and home missions that may be treated with only a token emphasis, having no priority over-countless other programs.
Ephesians portrays a vibrant new community of people who reflect the rule of their victorious King in every aspect of their relationships. This community of believers is not left to wonder what its members have been called and empowered to do. Believers are intimately related to the God they give witness to (Eph. 1:9-10). They are unified in the identity given to the community by the Lord Jesus himself. Their chief concern is the one great purpose: continuation of Christ’s reconciliatory mission, which the Church is now energized to extend. l6
Paul highlights the fact that all our considerations about the Church and mission are not mere abstractions, simply subjects to be discussed or argued about. The Church is a visible community that reflects the mission of a reconciling God. The Church should be the “hermeneutic of the Gospel,”
the place where people can see the gospel portrayed in living color (2 Cor. 33). One might ask how the gospel can be credible and powerful enough that people would actually believe that a man who hung on a cross really has the last word in human affairs. Undoubtedly, the only answer, the only hermeneutic of the gospel, is a congregation of people who believe it and live by it (Phil. 2:15-16). That is to say, only a Church in mission can give an adequate answer to the
“Stanley A. Ellisen, “llveryone’s Question: What Is God Trying to Do?”
in Perspectives on the World Cbristiun Movement, 23.
‘“Charles Van Engen, God’s Missionary PeoJlle: Rethinking the PurJmse
of the Locul Cburcb (Grand Rapids: Baker Hook I louse, 199 I ), 52-55.
CHAPTER
17
The Mission of the Church
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