Vision for Ministry

by Geoff Waugh

Dr Geoff Waugh is the founding editor of the Renewal Journal.

This article is adapted from his book Body Ministry.

The task Jesus gave us is still the same.
The context of that task keeps changing.

Renewal Journal 16: Vision – PDF

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An article in Renewal Journal 16: Vision:

Accelerating change is changing us and the church. Already the one hour (11 am to noon) hymn-sandwich church service held in a ‘typical’ church building with wooden pews and an organ which stands empty most of the time, is looking like ancient history – and very bad stewardship. It may not be wrong (and God can use anything), but it’s not in the Bible, and it’s fading into history.

Nearly 2000 years ago Jesus gave us our job: “All authority has been given to me in heaven and on earth, so go and make people my disciples … and I am with you all the way even to the end of the age” (Matthew 28:18-20).

His final promise told us how we would do that: “You will receive power when the Holy Spirit has come upon you and you will be my witnesses … to the ends of the earth” (Acts 1:8).

That’s still our job, and we can only do it by the power of the Holy Spirit – as Jesus did. However, the context and the way of doing the job changes constantly.

There’s nothing there about buildings, pews, spires, bells, organs, clerical garb, status (except witnessing servants.

Change changed

Change has changed. It is speeding up. We live in accelerating change. Change changes our ministry, and us. We think, feel and act differently from all previous generations. We perceive each day in new ways now. We plan and do more. Cars, phones, microwaves, TV and the internet have changed us.

Church has changed. Church people walked to the services and socialised together on Sundays for most of history; now millions drive cars, and fill Sunday with many other activities. Church life for most of history involved time with extended families; now families are widely scattered.

1. Accelerating social change

Alvin Toffler wrote about the Third Wave in sociology. He could find no word adequate to encompass this current wave we live in, rejecting his own earlier term, ‘super-industrial’, as too narrow. He wrote:

In attempting so large-scale a synthesis, it has become necessary to simplify, generalise, and compress. . . (so) this book divides civilisation into only three parts – a First Wave agricultural phase, a Second Wave industrial phase, and a Third Wave phase now beginning.

Humanity faces a quantum leap forward. It faces the deepest social upheaval and creative restructuring of all time. Without clearly recognising it, we are engaged in building a remarkable new civilisation from the ground up. This is the meaning of the Third Wave.

Put differently … we are the final generation of an old civilisation and the first generation of a new one … [living] between the dying Second Wave civilisation and the emergent Third Wave civilisation that is thundering in to take its place.[1]

Think of church life during those three waves.

1. Churches for most of 2000 years of the First Wave agricultural phase were the village church with the village priest (taught in a monastery) teaching the Bible to mostly illiterate people, using Latin Bible parchments copied by hand for 1500 years. Worship involved chants without books or music. These churches reflected rural life, with feudal lords and peasants.

2. Churches in 500 years of the Second Wave industrial phase (co-existing with the First Wave) became denominational with many different churches in the towns as new denominations emerged. Generations of families belonged there all their life and read the printed Authorised (1511) version of the Bible. They have been taught by ministers trained in denominational theological colleges. Worship has involved organs used with hymns and hymn books. These churches reflected industrial town life, with bureaucracies such as denominations.

3. Churches in 50 years of the Third Wave technological phase (co-existing with the Second Wave) are becoming networks of independent churches and movements, among which people move freely. They tend to be led by charismatic, anointed, gifted, ‘apostolic’ servant-leaders, usually trained on the job through local mentoring using part time courses in distance education. Their people have a wide range of Bible translations and use Bible tools in print, on CDs and on the internet. Worship involves ministry teams using instruments with overhead projection for songs and choruses. These churches reflect third wave technological city life.

Some churches, of course, mix these phases, especially now with the second wave receding and the third wave swelling. For example, some denominational churches, especially those ‘in renewal’, may have a gifted ‘lay’ senior pastor not trained in theological college. Some independent churches have theologically trained pastors with doctoral degrees in ministry. Some denominational churches function like independent churches in their leadership and worship styles.

The huge changes we live through now can be compared to a clock face representing the last 3,000 years, since people recorded history, so each minute represents 50 years. On that scale the printing press came into use about 10 minutes ago. About three minutes ago, the telegraph, photograph and locomotive arrived. Two minutes ago the telephone, rotary press, motion pictures, automobile, aeroplane, radio and emerged. Less than one minute ago television appeared. Less than half a minute ago the computer and then communication satellites became widely used, and the laser beam seconds ago.[2]

A former General Secretary of the United Nations, U Thant, noted that “it is no longer resources that limit decisions. It is the decision that makes the resources.”[3] He saw this as the fundamental revolutionary change, the most revolutionary social change we have ever known.

Other writers focus on the problems involved in accelerating change.

We live through problems never experienced before. No nation and no aspect of life can escape their pressure. These include: the expansion of population, the burst of technology, the discovery of new forms of energy, the extension of knowledge, the rise of new nations, and the world-wide rivalry of ideologies.[4]

Accelerating change produces uprooting which causes rootlessness in society through:

1. the repeated moves of so many families (e.g. scattered relatives);

2. the disruption of communities through urban sprawl (e.g. moving to new churches) ;

3. the increasing anonymity of urban life (e.g. the lonely crowd);

4. the disruption of shift work (e.g. longer hours); and

5. the fragmentation of the family (e.g. divorce now common).[5]

We live and minister in this revolutionary ‘post-modern’ era of rootlessness and changing values. This context gives us increasing opportunities for loving, powerful witness and revival.

2. Accelerating church growth

Not only is the world population exploding. So is the church. By 1960 the world population had passed 2.5 billion and in 30 years from then doubled to 5 billion. By 2000 it passed 6 billion. However, in most non-Western countries the growth of the church already outstrips the population growth.

About 10% of Africa was Christian in 1900. By 2000 it was about 50% Christian in Africa south of the Sahara. In 1900 Korea had few Christians. Now over 40% of South Korea is Christian. By 1950 about 1 million in China were committed Christians. Now estimates range around 100 million.

Every week approximately one thousand new churches are established in Asia and Africa alone. Places such as Korea, Ethiopia, China, Central America, Indonesia and the Philippines are dramatic flash points of growth.

What kind of church is emerging? Over 500 million Christians are pentecostal/charismatic.

The movement of the Holy Spirit across the world in the twentieth century has far eclipsed the marvellous beginning of that same movement in the early church. It continues to spread. Churches change and grow in power – along with persecution.

Modern developments provide the church with amazing resources. Already reports of radio ministry into China and Russia tell how God uses this medium powerfully, along with spontaneous expansion of the church through signs and wonders. Preachers now reach into the homes of people through television. Millions are being won to Christ through The Jesus Film now translated into over 500 languages. Similarly, cassettes and video tapes proliferate, much of all this being closely related to dynamic ministry in the power of the Spirit.

Some fundamental principles now change how we function as a church. These dynamic changes recapture basic biblical principles. They include:

Divine Headship – from figurehead to functional head.

Servant Leadership – from management to equipping

Church Membership – from institutional to organic

Dynamic Networks – from bureaucracy to relationships

Body Ministry – from some to all

Spiritual Gifts – from few to many

Obedient Mission – from making decisions to making disciples

Power Evangelism – from programs to lifestyle

Kingdom Authority – from words to deeds

Divine Headship – from figurehead to functional Head.

A Catholic prayer group in Texas realised that none of them had ever obeyed Luke 14:12-14. They had not fed and clothed the poor who could never repay them. A loving prophetic word from the Lord through a charismatically gifted Sister called them to do that. They all agreed it was from the Lord. So they took enough food for 120 people working everyday (including Christmas day) at the city garbage dump just over the river in Mexico, and they all had Christmas dinner together there in the dump where the people were working. Over 300 people turned up to eat. The food multiplied. People brought relatives and everyone ate. The eight carloads from the prayer group ate. They had enough left over to take food to three orphanages.

Now a lively church exists there. The sick are healed. Everyone at the dump had TB originally. Within four years no one had it. Charismatic doctors see people healed through medicine, prayer and miracles. At regular meetings, not just on Sundays, people have more fun dancing in church than in any dance hall. Their worship involves everyone in singing, dancing, and praying for one another.[6]

If Jesus is really the functional head of his church, not just the figurehead, how does that work? Basically we listen to him, and just do what he says, in any group, anywhere.

The disciples found it almost impossible to conceive of the kingdom of God without equating it with the world’s kingdoms. So do we. We also find it almost impossible to conceive of the church without equating it with our human societies.

We tend to run the church according to social patterns. Church structures look like social structures. The word ‘church’ often refers to some social expression of the church, or to a building, neither of which are biblical. So we have great difficulty with the apparent lack of interest in the New Testament for institutional models of the church.

The New Testament church grew, rapidly. It could be counted: 3,000; 5,000; and great multitudes. This was undoubtedly the church of Jesus Christ, with all its faults. He lived in the midst of his body.

The written and living word express the Lord’s headship in his church.

1. The Written Word

All scripture is the inspired word of God; God-breathed (2 Tim. 3:16,17). Scripture communicates the word of Christ to his church.

The headship of Christ in his church is eroded or denied when scripture loses its authority. Conservative churches including Charismatic and Pentecostal churches believe the Bible. They believe in miracles, then and now. They believe God answers prayers, then and now. That does not make all they do or say right, but it does preserve what’s right – God’s Word.

Although church structures and traditions vary, the Word of God provides an anchor and an objective measure of faithfulness or aberration. Jesus was very clear in what he said!

Always there is the unexpected. God’s purposes may be known, and yet are unknowable. We continually discover that we have missed large slabs of the total picture. We have the scriptures, as did the theologians of Jesus’ day, and like them we often fail to see what is there. It must be divinely revealed and illuminated to be known.

2. The Living Word

Scripture and prayer provide a means of communication with Christ our head. Yet, like all means, they are a vehicle of communication, not the communication itself.

Speak to Him thou, for He hears, and Spirit with Spirit can meet –
Closer is He than breathing, and nearer than hands and feet.[7]

The body of Christ is a living body, just as the Head is a living head.

Institutional forms and organisational expressions should yield to that. The living body of the living Christ must give substance to that reality. Then the inward union with Christ finds expression in the outward dimensions of church life.

Unless we grasp this, we will continue to secularise all we do, including ministry. A secularised church functions like any other secular society: voting, electing leaders, keeping minutes, and running a bureaucracy. That can easily bypass the Holy Spirit.

Jesus Christ, the living Head changes all that!

For example, obedience to the Great Commission comes not from mere outward observance of the written word, but naturally from the dynamic life in Christ.

The Living Word transforms the letter into life. “The words that I have spoken to you are spirit and life,” said Jesus (John 6:63), and Paul added, “the letter of the law kills, but the spirit gives life” (2 Cor. 3:6).

Then the Bible comes alive, anointed and empowered by the Spirit who inspired it. Preaching becomes prophetic words from God as we wield the sharp two-edged sword of the Spirit. Teaching lights fires in minds, hearts and wills. Serving gives Christ’s love and healing through his responsive body, the church. Prayer is transformed into intimate communion and sensitive response to the Lord, our Head. Faith grows bold and strong. The church grows with unleashed power when Christ is no longer the figurehead or absentee land-lord but sovereign Lord with kingdom authority.

Carl Lawrence gives an outstanding example of this in his book The Coming Influence of China.[8] A full account is reproduced in Renewal Journal No. 12: Harvest. Two teenage girls ‘just prayed and obeyed’ as they were led by the Lord. They established 30 churches in two years on Hainan Island in China. The smallest had 220 people, and the largest nearly 5,000 people.

That kind of radical obedience to Christ the Head of his church produces a radical biblical kind of leadership in the church.

Servant Leadership – from management to equipping

Leadership in the body of Christ, as in the kingdom of God, is very different from all other leadership in human society. Authentic Christian leadership is Spirit-filled, Spirit-led and Spirit-empowered, hidden and charismatic, yet manifested in power and visible institutionally.

Bishop Stephen Neill notes:
There has been a great deal of talk in recent years about the development of leadership … But is the idea of “leadership” biblical and Christian, and can we make use of it without doing grave injury to the very cause that we wish to serve? . . .

How far is the conception of “leadership” really one which we ought to encourage? It is so hard to use it without being misled by the non-Christian conception of leadership. It has been truly said that our need is not for leaders, but for saints and servants. Unless this fact is held steadily in the foreground, the whole idea of leadership training becomes dangerous.[9]

Jesus raised these issues also. They touch on the fundamental dimensions of servanthood and equipping for ministry.

1. Servanthood

The radical nature of Jesus’ leadership, what he demanded of his followers, is best expressed in his words:

In Matthew 20:25-28, in response to the request of James and John for leadership or prominence in the coming kingdom and in answer to the other disciples’ reaction to this request, Jesus said, “You know that the rulers of the Gentiles lord it over them, and their high officials exercise authority over them. Not so with you. Instead, whoever wants to become great among you must be your servant – and whoever wants to be first must be your slave – just as the Son of Man did not come to be served, but to serve, and to give his life a ransom for many.”

Jesus insists that the world’s concept of leadership must not operate in his church: “Not so with you.” Leadership is not about position or hierarchy or authority; it is a question of function and of service. The greatness of a Christian is not in status but in servanthood.

Jesus underscored his revolutionary teaching: greatness comes not through being served, but through serving. In God’s kingdom the standard of achievement is found not in exercising power over others, but in ministering to them and empowering them.

Jesus dramatically illustrated this teaching by washing his disciples’ feet. Then he told them to do just what he had done: “If I, your Lord and Master, have washed your feet, so you must also wash one another’s feet” (John 13:14). That lesson was so important that he gave it to them a final act of love just before he died.

Jesus rejected both political and religious authority. He established Kingdom authority – serving others. His rejection of earthly power is so revolutionary that his disciples continually missed it. So do we.

What pain we could save ‘the church’ and what awful church-split sins we could avoid if we understood and obeyed this basic biblical principle! Church splits don’t happen where people love, serve, and truly forgive one another. You may be ‘right’ (in theology or practice) but if you split the church then you are very wrong.

Where would Jesus fit in our traditional church patterns today? Would he savagely attack the political power plays and status seeking leadership? Would he call our divisions sin? Would he denounce in scathing terms the religious pomp and ceremony? Would he absolutely reject hierarchical positions, titles, and garb. Once he did.

Even more fundamental to the nature of the kingdom and the ministry of the church are other questions. Would he disturb the meetings? Would he cast out demons? Would he heal? Would his preaching so provoke his hearers that they would oppose him? Would he be more at home outside our religious systems than within them? Would he so threaten our systems that we would denounce, expel or ignore him?

Leaders in many persecuted churches, where the church grows powerfully, face all that now. That’s where you see servant leadership most clearly!

“Who serves?” is a very different question from “Who leads?”

Does this do away with leadership? Yes and no. It does away with the world’s kind of leadership. It requires the Kingdom’s kind of leadership, which is servant leadership led by the Spirit of God.

Terry Fulham (in Miracle at Darien) demonstrated that kind of Kingdom leadership in an Episcopal church in America. He accepted ‘leadership’ on the basis that no decision would ever be made by the elders (or board) until they were in total unity in the Spirit. No vote would ever be needed. They believed Jesus could lead his church. So they required unity. If unity could not be attained, they waited and prayed till it was.

The New Testament regards all Christians as ministers and servants. Body ministry must be servant ministry. If leadership is a legitimate term for kingdom life and body ministry, it must be servant leadership.

It is both a radical leadership style among other styles and also the life-style of every Christian. It is the ministry of every member of Christ’s body. The great leaders in the Kingdom may be the least obvious – humbly and courageously serving others, unnoticed.

2. Equipping for Ministry

Some servant leaders are called and anointed to equip others for ministry.

In one sense we are all called and anointed to do that. Some as parents, raising children. Some as carers, showing others how to care. Some as team leaders, serving and inspiring the team and empowering them for service also.

Among spiritual gifts there are different ministries including leadership and administration. Our problem is that those words carry so much political and hierarchical freight that we can hardly use them without distorting them.

Leadership in Christ’s body means service, ministry, and being least or last, not greatest or first. The first shall be last, and the last first, Jesus said. Leadership is a spiritual function of serving and empowering, dependent on spiritual giftedness, not just on human ability.

Jesus Christ, not personality or achievement, makes leaders. The Ephesians 4 passage is a clear statement of that kind of giftedness. He appoints some to be apostles, prophets, evangelists, pastors and teachers in his body to equip (by serving) the members of that body for their ministry.

Michael Harper summarises their function as:

Let my people go      –   the apostolic function of the Church
Let my people hear   –   the prophetic function of the Church
Let my people grow –   the evangelistic function of the Church
Let my people care   –   the pastoral function of the Church
Let my people know –   the teaching function of the Church

Go to my people
Speak to my people
Reach my people
Care for my people
Teach my people.[10]

Leadership gifts in the body of Christ equip that body for ministry. Again, using such loaded terms, it needs to be stressed that this is quite different from mere human ability to lead; it is spiritual giftedness. Like other spiritual gifts, it may find expression in and through natural ability, but it is then natural ability anointed in Spirit-led power.

The amazingly diverse, flexible nature of spiritual leadership needs emphasis. No one model has it all, even though we all are called to be servant leaders.

Paul’s way of developing leaders was to recognise and encourage the special gift and role of each person, especially elders. Paul was undoubtedly a leader, a servant leader in the strong sense of the term. He served with his apostolic gifts. He equipped the body for ministry.

The term servant leader recaptures essential dimensions of the equipping ministry. So long as ‘leader’ is understood charismatically as spiritual giftedness, it becomes stronger than ever. Christ, head of his body, gives that kind of equipping leadership to members of his body. Enormous authority is vested in that understanding of servant leadership, precisely because those leaders serve others, and equip others for ministry.

This specific equipping ministry in the body applies especially to leadership of large churches. As a church grows larger, it is vital that the pastor be an equipper. The ministry will be done by the whole body, not just the ‘leader’. No one person can do it all.

Body ministry requires leadership which is both humble and powerful, leading by serving. All spiritual gifts need to function this way, especially leadership gifts. Powerful leadership grows from humble service.

Church Membership – from institutional to organic

We are members of Christ’s church; that sounds institutional.
We are members of Christ’s body; that sounds organic.
In fact, the two can be one!

The church must find its expression in human society, so it must have institutional characteristics. They may be as simple as a home group gathering regularly together, or as complex as a multi-million dollar denominational agency. As the institutional forms grow more complex, their vested interests become more binding and conformity to the world usually increases.

The Holy Spirit cannot be confined by institutionalisation. He never has been. He continually breaks free of human limitations and blows where he will. Christ, by the power of his Spirit is building his church.

Instead of a dictatorship or a democracy, God has chosen to make the Body of Christ an organism with Christ as the head and each member functioning with spiritual gifts. Understanding spiritual gifts, then is the key to understanding the true organisation of the church.

The charismatic nature of the church as Christ’s body will be expressed through the spiritual gifts of its members. So both the charismatic dimension and the institutional dimension co-exist in the church; the former being its essence, the latter its cultural or social expression.

1. The Organism

The body of Christ is an organism, a community, with interpersonal relationships, mutuality and interdependence. It is flexible and leaves room for a high degree of spontaneity. The Bible gives us this model for the church: the human body (1 Corinthians 12).

The charismatic dimension in both ministry and organisation does not do away with professional abilities and functions but fills them with the active, powerful presence of Christ by his Spirit and so transforms them from being merely professional to being charismatically gifted as well as professionally competent.

For example, a professional counsellor may be less effective than a non-professional friend who ministers love and care in the power of the Spirit of God. The dynamic power of charismatic ministry lies in the active presence of God’s Spirit filling that ministry or at least guiding it. However, a Spirit-filled, Spirit-led professional counsellor draws powerfully on both gifting and training.

Implications for church organisation are enormous. Although the professional tasks and organisations will probably continue, the ministry of the whole body will require very flexible forms which allow and intentionally foster body ministry. Counselling, teaching, preaching, social care and evangelism are all transformed by the Holy Spirit guiding and empowering those activities.

Charismatic Anglican David Watson gives an example of this from his own experience. As the church he pastored in York grew into fuller expressions of charismatic life it needed restructuring to provide adequate pastoral care through elders who were charismatically gifted as pastors not just elected to fill an institutional role of leadership. They cared for area groups, especially mentoring the group leaders.[11]

Watson emphasises that where Christ is central and head of his body, he will provide charismatic leadership through gifted elders who in turn lead or care for the whole body, especially through pastoring and teaching gifts in the small groups or cells of the body. An organic model of the church expresses the real headship of Christ in his body and his ministry through the spiritual gifts of his people in body ministry.

Revival in Bogotá (see article in this issue) tells that kind of story dramatically in 2001.

Paul was clear on this. Within the body of Christ apostles, prophets, evangelists and pastor- teachers equip the body for ministry so that the body members, using their spiritual gifts, can do the work of ministry (Ephesians 4).

Paul’s three main passages on the church as the body of Christ give basic lists of spiritual gifts for charismatic ministry. Others could be added. The Ephesians 4:11-12 list refers specifically to charismatic leadership in the church, given by Christ, the risen and ascended conqueror, to equip the members of his body for the work of ministry. Aspects of that equipment are included in the various lists of spiritual gifts. Each passage emphasises the importance of ministering in love and unity.

2. The Organisation

In times of accelerating change and exploding church growth, the institutional model of the church needs to be flexible and responsive to its environment. Further, if it is to allow a truly charismatic ministry to function with strong spiritual gifts, it must be sensitive and responsive to the Holy Spirit, all the time.

The early church gives a startlingly clear picture of such a flexible institutional model. They were constantly led and empowered by the Spirit. They were very human, with typical faults and problems. The New Testament authors wrote mostly to fix those problems, especially in the epistles.

They met in many house churches, still as the one church in one place, inter-related. It was extremely flexible, needed everyone’s involvement, and could multiply anywhere. The church in China today, and in African villages, and in Latin American communities, uses this same organisation.

The institutional model of the church then was a house church model. That model has been repeated all through history, and in many parts of the world today is the means of flexible rapid church growth. Most large churches use this model in home groups.

Organisational membership often involves attending the meetings, paying the dues, abiding by the rules, and possibly being elected or appointed to office. Any society can do that. Most do.

Organic membership of the body, however, functions by living in Christ and ministering in spiritual gifts.

These two kinds of membership need to be differentiated when discussing church membership. Usually “church membership” means club membership; it is an institutional expression of the church. Usually “body membership” means the organic functioning of the members of Christ’s body, and its members being united by the Spirit of God in the one body, the church.

Organisational habits can reverse their meaning over years. Calvin in Geneva, for example, refused to identify with clerical pomp and wore the poor man’s cloak when preaching, but in time that turned into the Geneva gown, a clerical institution. Francis of Assisi also wore a poor man’s cloak, which has now become a religious uniform quite unrelated to what the poor now wear.

Those quirks are minor compared with the massive maintenance programs of large religious institutions. Denominations which came into being for mission, often breaking away from hardened institutional forms, in turn become maintenance-oriented and lose the very vision which gave them birth.

The organisational form of the church needs to be continually responsive to the Head of the church, or it becomes secularised and the Spirit of God is quenched. Leadership in the church must be especially responsive to the Spirit to avoid this.

Organisational life in the church can remain flexible and responsive to the Head of the church as it keeps its organic life alive in the power of the Spirit.

Dynamic Networks -from bureaucracy to relational groups

Networks of groups increasingly replace bureaucracy. Short term task groups replace committees. Networks of independent churches and groups are replacing historic denominations.

Spirit-filled groups or communities give one simple example, now affecting multiplied millions of people. People relate in home groups, house churches, mission groups, independent churches, and renewal or revival movements everywhere. So your home group may have people who were Catholic, or Anglican, or Methodist, or Baptist, or Hindu, or New Age.

Second Wave churches, for example, in earlier days could insist on loyalty to the denominational bureaucracy and policy lines. Now people choose from networks of the ecclesiastical smorgasbord. Television, mobility and education all shift our consciousness and increase our awareness and choices, including church life. That is how renewal and revival have been spreading.

A current example is the grassroots spread of charismatic renewal and revival.

In First Wave rural villages with little outside influence, little change occurred – “We’ve always done it this way.”

In Second Wave town churches ‘renewal’ could be kept outside the denomination by being banished to another bureaucracy, and therefore ignored – “Join the pentecostals and don’t rock the boat.”

Third Wave society opens new networks of information and experience. Our increasing mobility brings us into contact with renewal and revival. Our extended education opens our minds to these new insights. Our television portrays the power of God in healing and our worldview begins to shift. Our friends give us paperbacks to read or cassettes to hear and videos to see, and conviction or hope grows within us. Our visitors or home group leaders tell of their experiences and we seek what they’ve found. Our friends pray for us and God releases his Spirit more fully in our lives. Yet all of this happens outside the denominational bureaucracy; or it may do so.

So Wagner’s “third wave” of renewal is carried on Toffler’s Third Wave of social change into all church structures. Our friendship networks become ‘the bridges of God’ into our churches and out into the lives of others. Significantly, no pastor or minister may be involved. People witness to people. People now have the Bible tools, education, and friendships to check it out.

Those changes catapult us into new expressions of ministry.

Body Ministry – from some to all.

Body Ministry involves the biblical pattern of ministry in the church, the body of Christ.

Body Ministry is the ministry of the whole body of Christ. It functions through the use of spiritual gifts in all the members of the body. The unity of the Spirit of God finds expression in the incredible diversity of spiritual gifts and ministries.

The Reformation rediscovered the authority of the Bible and the wonderful gift of God’s grace in providing salvation by faith in Jesus. Unfortunately it failed to free the church from the rule of the priest or pastor, so carried that form of leadership into the Protestant church, producing a drastic clergy-laity division. Spiritual gifts in the whole body of Christ were largely ignored.

Body ministry, then, is not limited to church meetings, although the meetings need to express body life as well. That ministry is total. It finds expression in all of life.

Ray Stedman popularised the term “body life” in his book by that name thirty years ago. He used body life services in which people could share needs or testimonies. Bodylife becomes body ministry as people apply their spiritual gifts to those needs in the church and in society in ministry.

Body Life teaching opened the way for a fuller apprehension and use of spiritual gifts in shared life and ministry. That in turn has opened the way for a fuller discovery of the dynamic power of body ministry in Kingdom authority.

Spiritual Gifts – from few to many

Body ministry requires spiritual gifts. The body of Christ ministers charismatically. There is no other way it can minister as the living body of the living Christ. He ministers in and through his body, by the gifts of his Spirit.

Charismatic gifts of the Spirit differ from natural talents. We can do much through dedicated human talent, but that is not body ministry through spiritual gifts. Natural talents do need to be committed to God and used for his glory. They can be channels of spiritual gifts, but may not be.

Spiritual gifts constantly surprise us. God uses whom he chooses, and chooses whom he will. Spiritual gifts often show up with great power in unlikely people and in unlikely ways.

A common misunderstanding, for instance, is that those with an effective healing ministry must be especially holy people. They may not be. Gifts of the Spirit are given by grace, not earned by consecration. Young, immature Christians may have powerful spiritual ministries, as they discover and use their spiritual gifts. Many do. That is no proof of consecration or maturity, even though to please God we need to offer ourselves to him in full commitment.

Romans Chapter 12 gives a surprising example of this. The well known first two verses challenge us to offer ourselves fully to God and so discover his will for our lives. Paul then explains that knowing God’s will involves being realistic about ourselves and our gifts. If we know and use our God-given gifts, we fulfil God’s will for our lives.

Body ministry, then, depends on the use of spiritual gifts, not just the use of natural talents dedicated to God. Both are vital for committed Christian living, and both will be present in the church. However, the church is not built on committed natural talent, even though churches often seem to operate that way. Body ministry involves the use of spiritual gifts.

For example two people may have the talent of beautiful singing voices. Both will sing in worship and even on the platform in ministry. One, however, may be anointed with a prophetic gift in song, and the other may not be. That gifting will move hearts and wills in the power of God’s Spirit. Christ gives those gifts – we don’t create them. Some of these gifts of God’s Spirit, received for ministry, will be blessed in ministry in and through natural talent as well, but the key to body ministry is not the talent. It is the spiritual gift.

Similarly, spiritual gifts are not Christian roles or tasks. All Christians witness, but only some are gifted in evangelism. Every Christian has faith, but some have a gift of faith as well. All must exercise hospitality, but some are gifted in hospitality. Prayer is for all of us, but some are gifted in intercession.

Spiritual gifts operate in unity with diversity.

1. Unity

Paul’s passages on spiritual gifts all emphasise unity expressed in diversity (Romans 12, 1 Corinthians 12, Ephesians 4).

Without that unity expressed in love, the diversity destroys the body’s ministry causing chaos, division, sectarianism, and impotence. This is Paul’s theme in 1 Corinthians 12-14.

The Corinthians did not need teaching on the reality of spiritual gifts nor on their diversity. They knew that. In fact, they abused that. So Paul had to correct the fault by emphasizing the unity of the body, bound together in love. Gifts are not to be a source of division and strife, but an expression of unity and love. Unless rooted and grounded in love, the gifts are counter-productive.

Unity in the body of Christ allows that body to function well, not be crippled. No one has all the gifts. We all need one another. No one should be conceited about any gift that God has given. No one must think his or her gift the most important, and magnify and exalt it at the expense of others. All gifts must used in humility and service. We do not compete. We minister in harmony and co-operation.

Paul’s great theme, “in Christ,” expresses the unity essential for body ministry. In Christ we are one body. In Christ we live and serve. Love lies at the heart of body ministry. The body is one, bound in love. The body builds itself up in love (Eph. 4:16). That is why 1 Corinthians 13 is central to Paul’s passage on spiritual gifts in the body of Christ. “Make love your aim,” he insists, “and earnestly desire the spiritual gifts” (1 Corinthians 14:1).

Jesus insisted on love. “A new commandment I give to you, that you love one another; even as I have loved you, that you also love one another. By this all mean will know that you are my disciples, if you have love for one another” (John 13:34-35).

Our unity is not based on doctrine, or methods. Our unity comes from who we are, the body of Christ. Paul states this as a fact, not a hope. We are one in Christ. We are one in the Spirit. God has made us one. That unity is expressed in body ministry.

It shows in our attitude – in humility, kingdom thinking, and love. It smashes competition and critical spirits, especially between different people and groups with different gifts.

Breathtaking community transformations are now happening around the world where we live this truth in united ministry. See articles in this issue of this Journal!

2. Diversity

That unity is expressed in the diversity of gifts. There is one Spirit; his gifts are incredibly diverse.

The point is developed in all the body passages of Paul. Diversity is to be celebrated, not squashed; encouraged, not smothered; developed, not ignored.

The church may be two or three, or two or three hundred, or two or three thousand. Different sizes will have different ministries or functions, such as cell, congregation or celebration, but all are the church. Christ is present in his body. So are his gifts. Again, different gifts will be appropriate for different expressions of that body’s ministry, but it in one body.

Body ministry will use these gifts. God’s Spirit moves among his people in power to meet needs and minister effectively. Those gifts need to be identified and used, and in the process, as in Jesus’ ministries, special anointings will come.

Preaching, for example, will often become prophecy as it is anointed by the Spirit of God. That prophetic ministry may happen unexpectedly in the process of a sermon. It may also be given in preparation as a word directly from the Lord.

Compassionate service and healing administrations will at times be anointed powerfully by God’s presence in signs and wonders to heal. Role, gift and anointing then merge into strongly focused spiritual ministry.

So role, spiritual gift, and anointings cannot be clearly divided. Indeed, as the Spirit of God moves in still greater power among all members of the body of Christ, the ministry of that body will be increasingly anointed.

Then the professional is swallowed up in the spiritual; natural ability is suffused and flooded with supernatural life; the human is filled with the divine.

Jesus lived this way. No one need envy another’s gifts or ministry. All are needed.

Obedient Mission – from making decisions to making disciples

Christ himself, head of his church, clearly stated the church’s mission. He did so on many occasions between his resurrection and ascension. The powerful dimension of the Great Commission has often been overlooked. Jesus himself emphasised our mission couldn’t be done without the power of his Spirit. That is the point of all the power promises in the Great Commission:

Matthew records it: “All authority in heaven and on earth has been given to me . . . and lo, I am with you always, to the close of the age” (Mt. 28:18-20).

Mark records it: “These signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents; and if they drink any deadly thing it will not hurt them; they will lay their hands on the sick, and they will recover” (Mark 16:17-18).

Luke records it: “I send the promise of my Father upon you; but stay in the city until you are clothed with power from on high” (Luke 24:49).

John records it: “He breathed on them, and said to them, ‘Receive the Holy Spirit …’ (John 20:22).

Acts records it: “You shall receive power when the Holy Spirit has come upon you; and you shall be my witnesses” (Acts 1:8).

When empowered and led by the Holy Spirit (who is the Spirit of Jesus and the Spirit of God, Gal. 4:6), mission is powerful. Then we do not make plans and execute them in human wisdom and strength, but seek divine wisdom and strength.

Empowering by the Spirit of God and being led by the Spirit of God are central to obedient mission. We cannot claim obedience to the Great Commission when we do God’s work in our strength or our own ways and wisdom.

The Great Commission is not merely an external command to hard to obey. It is an internal compulsion, ignited in us by the Spirit of God. The Spirit has been given to the Church because it is her essence and nature to be a witnessing body.

Consequently, a church which is not evangelistic, nor missionary, nor empowered, is an apostate church. We begin to see the magnitude of our apostasy when we compare our churches with the biblical norm. We only need an evangelical movement or a missionary movement or a charismatic movement because we have fallen so far.

Body ministry, then, will obey the Head of the body, move in his authority, filled with the power of his Spirit. The Great Commission begins with the absolute authority of Christ in his church and all the cosmos; it issues in obedient mission, exercised within that authority, and exercising that authority in powerful ministry.

Powerful body ministry flows from obedient disciples, who, individually and as a body, obey their Lord.

The Great Commission calls for this total task of ‘making disciples’ in terms of becoming disciples in the body of Christ and growing in discipleship. It is one process. The kind of evangelism required for church growth and stated in the Great Commission is evangelism which makes disciples, not merely gets people to make decisions. Those decisions may be inadequate and fail to make disciples.

Wholistic evangelism and conversion can be summarised as involving[12]:
Priority One: Commitment to Christ.
Priority Two: Commitment to the body of Christ.
Priority Three: Commitment to the work of Christ in the world.

Jesus would not turn aside from his redemptive mission. He lived fully in the kingdom realm. He did only his Father’s will, not his own. So everything he did was mission. Within that mission, his evangelism was not meetings or a program. He saved. Those he touched were made whole when there was faith. He said, “Follow me.” That was his program. He still calls us to follow him in obedient mission.

Power Evangelism – from programs to lifestyle

Spiritual gifts can release body ministry for effective power evangelism. The New Testament pattern of evangelism is always Kingdom words combined with Kingdom deeds.

A major shift in evangelism always evident in revivals, and increasingly evident now moves from program evangelism to power evangelism as a lifestyle of all members of the body of Christ, as John Wimber reminded us.

1. Program Evangelism

Programs of evangelism can be effective. Crusade evangelism has won thousands to Christ. Saturation evangelism, especially in Latin America, has reached every home in target communities with the gospel message. Personal evangelism such as door-to-door programs have reached many people. Some churches have focused on seeker services or outreach services aimed at reaching the unsaved, and often done so effectively.

All of these programs and many more have been significant means of evangelism. So, we thank God for so much evangelism which has won thousands to Christ.

However, we must also recognize that thousands and even millions of dollars spent on evangelism programs and all the time and work involved do not always bear abundant fruit.

Wagner, for example, noted that ‘Key 73’ in America touched over 100,000 congregations without any noticeable change in patterns of growth across the board.[13]

Win Arn reported on ‘Here’s Life America’ noting that only 3.3% of those who recorded decisions became active members of any church, and 42% of them came by transfer. After polling over 4,000 converts Win Arn discovered that 70% – 80% of them came into the church through relatives and friends, whereas less than 1% came as direct result of city-wide evangelism campaigns.[14]

Lyle Schaller similarly discovered that 60 – 90% of people involved in the church were brought by some friend or relative.[15]

Programs are not as effective as body evangelism through the local church. Body evangelism involves more people in the church than many programs do, is the natural way most people are brought into the church, and can be the focus of church life in a lifestyle of evangelism.

Program evangelism may be useful, but it needs to link strongly with the local church and be a natural expression of that church’s life and witness. Program evangelism, however, falls short of the biblical model. It is needed because the church fails to be what the church should be! Body evangelism calls for more. It requires the involvement of the whole body of Christ in the power of his Spirit.

2. Power Evangelism

The biblical model goes beyond program evangelism. It is depth centred in Jesus’ promise: “You shall receive power when the Holy Spirit has come upon you, and you will be my witnesses …” (Acts 1:8).

John Wimber emphasized the importance of power evangelism:

Power Evangelism … transcends the rational. It happens with the demonstration of God’s power in Signs and Wonders, and introduces the numinous of God. This presupposes a presentation accompanied with the manifest presence of God. Power Evangelism is spontaneous and is directed by the Holy Spirit. The result is often explosive church growth. …

The issue is not what the church is doing. The issue is what the church is leaving out! Where is the promised power of Acts 1:8? Where are the demonstrations of the manifest presence of God that we see illustrated throughout the book of Acts? Were they only for that day? Do they occur today? If so, can we get in on it? Is it possible for you and me to work the works of Jesus?

Power Evangelism is still God’s way of explosively growing His church.[16]

Examples multiply by the millions now.[17]

(a) David Adney reporting on China says:

In one area where there were 4,000 Christians before the revolution, the number has now increased to 90,000 with a thousand meeting places. Christians in the region give three reasons for the rapid increase: The faithful witness of Christians in the midst of suffering, the power of God seen in healing the sick, and the influence of Christian radio broadcast from outside.

(b) John Hurston, associated with the world’s largest church, Full Gospel Central Church in Seoul, Korea, where David Yonggi Cho is pastor, attributed the phenomenal growth of that church to “the constant flow of God’s miracle power” from the beginning.

In Latin America I saw God at work. I saw exploding churches. I saw preaching so powerful that hardened sinners broke and yielded to Jesus’ love. I saw miraculous healings. I met with people who had spoken to God in visions and dreams. I saw Christians multiplying themselves time and again. I saw broken families reunited. I saw poverty and destitution overcome by God’s living Word. I saw hate turn to love.

Power evangelism fulfils the biblical pattern of body ministry and evangelism. It goes beyond programs to the mighty acts of God in the midst of his people. Christ is alive in his church by the power of His Spirit.

The church is true to the kingdom of God when, like Jesus, the signs of the kingdom are manifest in powerful ministry.

The church spontaneously expands through power evangelism. It is one facet of dynamic body ministry; a natural result of a healthy body, filled with the life of God. That transformed body will explodes in mission. It is already in many countries.

The emerging church in the 21^st century is increasingly involved in power evangelism under the Kingdom authority of Jesus himself.

Kingdom Authority – from words to deeds

Christ is king. In Paul’s later writings he emphasises this dimension in relationship to the church as Christ’s body. He reigns in and through his body, the church. Yet that rule is also cosmic, of which the church is now a part and therefore directly involved in cosmic principalities and powers. Kingdom authority is integrally part of the church’s life and mission as the body of Christ.

In Colossians 1, Paul explains that Christ alone is ‘the image of the invisible God’ and is pre-eminent over everything and everyone (v. 15). This includes being ‘the head the body, the church’ (v. 18). He is not just another divine being but in him alone ‘all the fullness of God was pleased to dwell’ (v.19). In his death and resurrection he triumphed not merely over sin and death but over the cosmic powers also (v. 20).

In Ephesians 1, Paul emphasises that Christ is pre-eminent over the cosmic powers. He is ‘far above all rule and authority and power and dominion’ (v. 21) and ‘head over all things for the church, which is his body, the fullness of him who fills all in all’ (vs. 22-23). Paul then explains how this applies to the church which is his one body, not many different bodies (4:4). The ascended Head of the church gives spiritual gifts to his church, all of which come from Christ (vs 7-8). These include spiritually gifted leaders to equip us all ‘for the work of ministry’ and to build up the body of Christ (v. 12).

These passages from Paul lift the concept of the church as the body of Christ way beyond a cosy club of personal support and encouragement. Support and encouragement must be in the body, but any human society could give that if it’s members care for one another.

The body of Christ is something more. It is the body of Christ the King. Like the kingdom of God, Christ’s rule has been established and is yet to be realised fully. So the ministry of the body of Christ is his powerful ministry.

The ascended, victorious, all powerful Christ, having conquered sin and death and hell now reigns supreme. He is the head of his body, the church. He gives gifts to his church, specifically those called under his authority to exercise authority in the church as leaders so that all God’s people may be equipped by him for his ministry in and through us. That is body ministry.

Signs, wonders and fantastic church growth characterised the early church as normal Kingdom life burst out in the powerful ministry of the body of Christ. Body ministry demonstrated kingdom authority. As in Jesus’ ministry, the early church ministered in signs and wonders (Acts 2:43), prayed for signs and wonders, and expected more signs and wonders (Acts 4:30; 5:12-16).

Granted, the church is often weak. Kingdom life often lies untapped. Christians, and the church, corrupted and weakened by disobedience or faithlessness (the lack of faith which results in sin), may fail to manifest kingdom Life.

However, accelerating church growth in the power of the Spirit of God point to the greatest demonstration of kingdom life and power the world has even known. Yet, as in the life of Jesus, it can remain hidden from those who, seeing, will not see, and hearing, will not hear (Isa. 6:9-10 Mt. l3:14-15; Mk. 4:12; Lk. 8:10; Jn.12: 40; Acts 28: 26-27).

The kingdom is manifest, yet hidden; revealed, yet concealed. Those who ask, receive it; whose who seek, find it; to those who knock, the door of the kingdom is opened. And the church has the keys!

The Kingdom of God was the central message of Jesus. That message was in powerful words and deeds. Christ, the Messianic King, incarnate in his human body, proclaimed the kingdom of God as immanent. He called for response in repentance and faith Mk.l:15). His parables described the mysteries of the Kingdom. His miracles displayed its power and authority (Mt. 12:28). You cannot separate, in the evangelistic ministry of Jesus, proclamation and demonstration, preaching and acting, saying and doing.

Similarly, Jesus gave that authority and power to his disciples: “preach as you go, saying, The kingdom of heaven is at hand. Heal the sick, raise the dead, cleanse lepers, cast out demons” (Mt. 10: 7,8).

This same message and powerful ministry were normal in the early church. Throughout the whole of Acts, in almost every chapter a demonstration of the Kingdom accompanies the proclamation of the gospel.

The clash of kingdoms emerges as a strong theme in the epistles also. The church contends against the principalities and the powers, the world rulers of this dark age, the spiritual hosts of wickedness (Eph.6:12). Each member of Christ’s body, then, has been redeemed from captivity and set free by Christ to serve the King.

The body of Christ must be seen as the agent of the kingdom of God, where Christ rules in power and still proclaims that reality through his church, both in living word and dynamic deed.

The kingdom of God is much more than an evangelical ‘born again’ experience, or a concern for social justice, or a communal interest in loving relationships, or a charismatic quest for personal victory. It is all these and much more. It is the cosmic clash of kingdoms. It is the church smashing the gates of hell to release the captives. It is the spreading reign of God in Christ upon the earth. It is the eternal purpose of God being fulfilled in restoring and reconciling all things in the universe to himself.

God reigns. Christ is King. His Spirit endues his church with kingdom life and power. Jesus himself declared the kingdom charter, quoting from Isaiah 61:1-2: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord (Luke 4:18-19).

Body ministry, then is powerful ministry by the body of Christ. It must include the signs of the kingdom as well as the words of the kingdom. Spiritual gifts, imparted by the victorious Christ through his Spirit, empower Christ’s body for authentic mission in the world.

References

[1] Toffler, A. 1980. The Third Wave. London: Collins, pp. 20, 25, 28.

[2] Adapted from Postman N. & Weingartner, C. 1969. Teaching as a Subversive Activity. London: Penguin, pp. 22-23.

[3] Toffler, A. 1970. Future Shock. London: Pan, p. 23.

[4] Trump J. & Baynham, D. 1961. Focus on Change. Chicago: Rand McNally, p. 3.

[5] Schaller, L. 1975. Hey, That’s our Church. Nashville: Abingdon, p. 23.

[6] Laurentin, R. 1986. Viva Christo Rey! Waco: Word.

[7] Barclay, W. 1958. The Mind of St. Paul. New York: Harper & Row, p. 122.

[8] Lawrence, C. 1996. The Coming Influence of China. Gresham: Vision, pp. 186-192.

[9] Neill, S. 1957. The Unfinished Task. London: Edinburgh House, p. 132.

[10] Harper. M. 1977. Let My People Grow. Plainfield: Logos, pp. 44-45, adapted.

[11] Watson, D. 1978. I Believe in the Church. London: Hodder & Stoughton, pp. 292- 293.