All Categories

My summary on why the church of Acts and the early church grew and increased (against all likelihood and odds)

12/19/2020

After spending a number of years reading primary sources and books on the early church and asking the question, why did the church grow and increase when there was nothing—absolutely nothing about it that measured any inkling of potential success? Why? I have—at least at this point—have come to the conclusion . . .

Outsiders, families, and friends, they saw in these small gatherings we call house-churches that all that was promised in their message, their gospel—a God who loves, salvation, resurrection, bodily eternal life, sonship, heirship—was truly for all who believed (and not just the elite, wealthy, and socially privileged, but for anyone who believed) because they saw—in homes, around tables—all were welcome, none had more honor than another—and these small gathered groups risked everything by breaking bread with strangers and unequals and in lifting that fourth cup and proclaiming Jesus, not Caesar, was Lord.

This is why the church grew.

Lord, do it again.

Lord, do this with us.

How's Your Thanksgiving? A brief reflection on humanity's fallenness and the church gathered as its visible and concrete reversal

11/26/2020

Our Hill Sidewalk Thanksgiving

Romans 1:21
For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened.

Not seemingly a good verse for Thanksgiving . . . ah, but it is.

In Romans 1:21, Paul sums up the characteristics of fallen humanity, which results in corrupted thinking and social darkness (my read of their foolish hearts were darkened). I find it interesting that the two defining characteristics Paul gives of our fallenness are "they did not honor him as God or give thanks to him." Not giving thanks, this is not merely the lack of "an attitude of gratitude" nor is it not counting our blessings (both of course are good things). A far better read stems from the Greco-Roman banquet-meal and the after supper symposium Thus, like the household banquet-meal and after supper symposium--typical of the Roman era, a debased scene acting out the tiers of human hierarchy, an event that displayed the cheapening of one human life over another, where patronage and power were honored and the pantheon of gods celebrated.

So, Paul hit the two aspects dead-on: The honoring of the special guest at the table and the giving of thanks for his patronage or favor or place in society. The lifting of the cup at the end would have been for the honor and thanksgiving of the household gods, the guild-gods, the village gods, the gods of the patron-guest, even for the patron himself, and, of course, for Caesar. This is the God dishonoring scene, all followed at the symposium by drunkenness and orgies that portrayed the tiers of human hierarchy, the debased treatment of women, slaves, and children--all for the honor and thanks to the guest of the supper, and, to Caesar.

Saying the words, which of course, is proper, that we honor God and give Him thanks, is easy, demonstrating it in our actions is what counts. Thanksgiving, our thanksgiving (especially at the times of the gathered-church) should show the reversal of this (of Romans 1:21ff.).

Back in Rome, in small storefront workshops and at top of stacked urban apartments where the Hagioi of Rome, the saints who were among the house-churches in Rome, would meet to eat together and celebrate (honor and give thanks), and remember the arrest, suffering, and resurrection of Jesus—honoring God and giving Him thanks sprang from the church gathered, that event and space where men rubbed shoulders with women, citizens with slaves, and children even were welcomed. Honoring and thanking God, you see, gave birth to the space where all were equally redeemed by Christ, all equally beloved by God--the opposite of of the hierarchies being demonstrated elsewhere at tables and on the streets of Rome.

The fact that Paul, himself, gives this household banquet and after supper symposium as the setting (Romans 12-15) for the house-churches in Rome (chp 16) is striking: "The one who observes the day, observes it in honor of the Lord. The one who eats, eats in honor of the Lord, since he gives thanks to God, while the one who abstains, abstains in honor of the Lord and gives thanks to God" (Romans 14:6). The "honor" and "giving of thanks" parallel (with Romans 1:21) cannot be dismissed as coincidental. This new family. This eschatological event. This supper and table of the redeemed was a concert, visible, action (something done to, for, and with others) was the proof that humanity's fallen condition had been reversed.

And, this is what changed the world.

How's your Thanksgiving? What are you doing to honor God and give Him thanks? Don't just use your words.

Does Your Christian Story have a Samaritan Woman Kind of Story to It?

6/20/2020

At our Saturday Sidewalk Church Service, I am preaching from John 4 this morning, specifically the Women at the Well story. But, even before we get there, the Apostle John tells us:

“Now when Jesus learned that the Pharisees had heard that Jesus was making and baptizing more disciples than John (although Jesus himself did not baptize, but only his disciples), he left Judea and departed again for Galilee. And he had to pass through Samaria” (John 4:1-4).

Jesus’ reputation had spread, forcing conflicts with temple authorities. His arch-enemies, the Pharisees, had heard Jesus was “making and baptizing more disciples than John” (that rabble-rouser). So what did Jesus do?

Now we should understand, first, geography is important in the Gospels—so we need to pay attention. And, second, this morning I’ll preach this at the Saturday Sidewalk Church Service to the unchurched and the outsider, evangelistically (for sure). But to my direct point here, thirdly, this text—this story—is for the churched and calls us to be evangelistic and to be missional as church.

Back to Jesus: He makes matters worse by passing through Samaria. Pharisees thought Samaria unclean, filled with half-breeds, those unclean Samaritans. The righteous Jew, in traveling this way, always went around Samaria. Not through Samaria. Yet, John is careful to let us know that Jesus “had to pass through Samaria.” Had to, folks.

The juxtaposing of the Samaritan woman at the well tells us why Jesus had to go through Samaria: He had to put himself in the proximity of the outcaste, the marginalized, the unclean, for not only did this Samaritan woman discover the Messiah, she proclaimed Him among her own and they, too, found him.

It amazes me that we, as Christian, remain at the center of our faith, discipleship, and service to Jesus. Not Jesus at the center, me. For the most part, as individuals (and sadly as churches), we are not missional in how we live, how we make decisions, or how we plan our immediate and long term future.. How do I know this: first, because we do not feel the “had to pass through Samaria.” We do not intentionally set ourselves to be in proximity to the outcaste, the marginal, the Samaritans of our times. And, second, we proudly sing modern choruses that continually put us at the center, that is, you and me are the special ones of God’s affection—after we have become Christians. Yet, this is not how the gospel works.

And, my goodness—that's not what God's love, His "reckless" love compels, should compel, us to do once we have discovered that love.

Most modern, hip, and theologically shallow (I will add) “Christian music” affirms how special you and me are—sure—but do very little in calling us to be on mission. One such song that comes to mind, “Reckless Love.”

O, the overwhelming, never-ending, reckless love of God
O, it chases us down, fights 'til we’re found, leaves the ninety-nine
We couldn't earn it, we don't deserve it, still, God give Himself away
O, the overwhelming, never-ending, reckless love of God

Every time I sing or hear this song . . . I change the words and sing it the way it should be sung by Christians to nonChristians, the unchurched, the Samaritan.

Sure, it’s a nice song. And, of course, we bath in this as Christians. But, unlike the gospel, this song does not call us to be missional, to place ourselves in proximity to the outcaste, the marginal, the Samaritan. The song does not call us to intentionally go through (i.e., the “had to pass through”) Samaria. How do I know this? Because the rest of the song is still about you and me at the center of God’s love and affection. You can read it yourself. But I have changed the song here some to make a point.

If the Apostle John were to have written a song about the Samaritan trip and that Samaritan women so that the church would know its mission (as does John 4)--and the Samaritan would know what Christ's love looks like--he would have written it this way:

There's no shadow I won't light up
Mountain I won't climb up
Coming after the Hill
There's no wall I won't kick down
Lie I won't tear down
Coming after you

I am specific who the “you” is here, of course, the Hill where I live and pastor. Yet, this is how the reckless love of God is discovered by others, especially the least ones amongst us, the Samaritan of our day. Written this way—sung this way—would call the Christian to “have to pass through Samaria” so that he or she would put themselves in a place to happen upon a Samaritan women (as it were); and thus, the whole town will discover Messiah Jesus.

What’s your Samaritan story? Do you even have one?

If these blogs and teachings benefit you in some way, please consider supporting the ministry of Christ Presbyterian Church in The Hill. Our church plant and ministry in the Hill is dependent on the kind and generous financial support from outside the Hill. The Hill is one of Connecticut's poorest and under-resourced, self-sustaining neighborhoods; we will be dependent on outside support for some time. Please consider supporting us with a one time donation or join us as a financial partner in ministry.

You may donate online through our website or send a donation to our anchor church marked for CPC in The Hill @ 135 Whitney Ave, New Haven, CT 06510 (checks are to be made out to Christ Presbyterian Church or simply CPC; and in the memo please indicate Hill/CA). For more information or to receive our Hill News Updates, please contact me, Pastor Chip, through this email address: ChipCPCtheHill@gmail.com.

We need a better imagination of church: some thoughts and an explanation of my use of "scattered" church

4/3/2020

“And on that day a great persecution began against the church in Jerusalem, and they were all scattered throughout the regions of Judea and Samaria, except the apostles” (Acts 8:1b, NASB).

“Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure” (1 Peter 1:1-2, NASB).

❉ ❉ ❉ ❉ ❉ ❉ ❉ ❉

Imagine. If you can. You are a small gathering of Christians in the first century. The new born church that we meet in Acts, now scattered throughout the Gentile world. A very minority church in the Roman Empire up to about 150 C.E. By now, most of Christian fellowship, instruction, and worship was done in homes, catacombs (underground cemeteries), or hidden away, or above the streets, in tenement-styled, stacked row building apartments.

Imagine.

The gathering together, what we could have called “a church,” is still illegal, at least not recognized as religio licita, a permitted cult or religion in the Empire.

Imagine.

That fourth and final cup after the meal was over (Luke 22:20; 1 Corinthians 11:25), still treasonous, lifted, now not to Caesar, but to honor Jesus, risen and Lord. Gathering together was still very dangerous.

A non-domestic building, set aside for Christians to gather for worship, was still many decades off, probably 200+ years in the future. The earliest separate building devoted to Christian use was in eastern Roman Syria at Dura Europos on the Euphrates River. Originally a house that had come into a Christian's possession and was remodeled for church gatherings in the 240s. But still, it wasn’t like church buildings were popping up all over the place after Dura Europos. It would still be another century before non-domestic buildings would more readily (and permitted to) be built or designated specifically for gatherings of believers to function as a “church building.” And, still, even around 350 CE, there won’t be a boom of church buildings going up everywhere.

We just don’t have a first century imagination of church. I’m not referring to the concept of universal church, the one bride of Christ, visible and invisible. I mean local believers that literally had to risk their lives to meet together (especially in the first 150 years or so). This is the church as revealed in the New Testament—and the early church, looked much the same for hundreds of years. We, too often, work backward from our building-experienced-church to the New Testament, imagining the church we read of in Acts (and Romans, 1 Corinthians, Philippians, et al.) or read of the first century church are all made up of these small groups of somewhat organized believers that gather (albeit) in homes as if they are free to do so often, let alone, weekly. Yes, of course this happened. Just not as neatly as we imagine. The church of Acts and the early (first century) church is far more scattered, less free to meet, than we imagine. A clandestine church is more likely a better way of thinking “church” for the first 150 years or so.

. . . the church of Acts and the early (first century) church is far more scattered, less free to meet, than we can imagine.

We simply do not have an imagination of the church as revealed in the New Testament. Why is this important?

First, it, that is, the house-church, is how God choose to reveal what He meant by church, a gathered-church. Yes, the difference between “form” and “element” is important; but form develops habits that sneak in to determine element. The form of the New Testament house-church developed habits that taught something about the nature of church as do separated buildings teaches something about church. And, secondly—and to the point in this piece—Churches in the New Testament and in the early church didn’t have the privilege of a legal means of or a culturally acceptable gathering together once a week on a day that is somewhat (like our Sunday) a “day off” in what would be more than a millennia off come to be called a “weekend.”

Today, with this COVID-19 crisis, what we have is a very non-ordinary time. For us, here in America, at least. For quite some time, we have been pretty much guaranteed the freedom to gather together as churches. And boy do we. All types of church. Big. Medium. Small. In all types of buildings. While there are some home-church movements, most church congregations meet in separately addressed, non-domestic buildings of some kind. Yet, still, even now, there are many churches throughout the world that do not have the freedom to gather together—some because they are oppressed; some because they must hide; some because there is no such thing as a weekend; and, some are simply too poor and exist in under-developed or third world nations.[§] These churches are much closer in the young church than we can imagine.

But, we are beginning to imagine.

Still, it is hard to imagine a church as a “scattered” church. However, I believe we need to have this imagination now.

A “scattered” church is a church responding to, reacting to, living in response to a crisis or persecution.

The two passages above that led this piece utilize the word “scattered,” a term I use, at this time, in referring to my church family, Christ Presbyterian Church in The Hill. The verse from Acts describes the young church as one that was forced to scatter. We need to hear, not a church relocation to movement elsewhere, but a church (actually more scattered itself than organized) that was forced to scatter, escape, run, hastily leave, as individuals and families, to the regions of Judea and Samaria. We also need to understand that these “scattered” would not have had “churches” to move into, or established fellowships to embrace, and no places into which they’d be welcomed as “churches.” They were indeed “scattered” without (at least immediate) access to the Apostles (who stayed in Jerusalem, Acts 8:1)—which would have meant no communion (as we know it), no qualified preaching or instruction from the Word and/or Words of Jesus, et al. Indeed, they were scattered.

In the 1 Peter passage, we have a church that is described as geographically “scattered” throughout Asia Minor. And, of course, this “scattered” are small household-churches, gathered together, but still, we need to embrace the term “scattered.” This text, also, tells us that nothing is lacking in this “scattered” church. Though “scattered,” these household-churches were chosen (aka, the elect), all are completely caught up in the sanctifying work of the Spirit, all are charged to obey Messiah Jesus, all fully sprinkled by His blood (i.e., made pure). This spiritual equity is also pointed to in the blessing that Peter immediately brings in his address: “May grace and peace be yours in the fullest measure” (1:2d).

The whole of Peter’s first letter describes a church in crisis, amidst culturally formed suffering: “Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you” (4:12). This affirms that a “scattered” church is a church responding to crisis, under some form of suffering, threat, and/or pressure beyond its control that disrupts everything for them.

Of course the word “scattered” is a pun on the Jewish Diaspora (i.e., the scattered ten tribes of Israel). Yet, this pun works because the young church (or better, young churches, plural) existed in a hostile environment, one of (at least local) persecution, where their neighbors, families, and whom they commerced with all hold to a polytheistic worldview, and in a surrounding culture that is all about legality (i.e., being considered a legal citizen with standing before the law), blood legitimacy, and social standing (i.e., honor). What is interesting, this pun, being called “scattered” is indeed like the Jewish Diaspora, which had no temple and living as aliens in strange lands (i.e., the idea behind “resident aliens” of 1 Peter 1:1b). This is “scattered” church.

This last description is important, for scattered Israel in and throughout the Greek-Roman world had to learn to be God’s people in a time and in a land not formed by their religious values and habits. In a foreign world. In a land where they had little to no control over their religious habits. Prayer and the Word became very central to scattered Israel. Even non-Diaspora Jews (what we mostly meet in the Gospels) was, as well, not in control of their religious habits. Sure, they had the temple, but it was tolerated and governed and watched over by pagans (aka, outsiders, polytheists, Caesars, haters), who only tolerated the people of Israel (not who accepted them as equals).

Our own imagination is limited by our freedom to meet, to rent, or to own separate, non-domestic buildings, and to legally gather together as churches. But, that limited imagination is being challenged at this time. I don’t think we could have imaged, even three months ago—or even for that matter, ever—that we’d be “ordered” (or pressured) to not gather as churches. To be cut off from our buildings that offer take-for-granted habits we interpret as biblical and essential to understanding “church.” To be separated from other members of our own congregations that plays tricks on our assumed biblical concept of “church.”

I don’t think we could have imaged, even three months ago—or even for that matter, ever—that we’d be “ordered” (or pressured) to not gather as churches.

This is a time for our imagination of church to include being “scattered.”

This imagination will prepare us for the trials to come. And you need to understand, this is not the trial, but only a preview of what is to come. Someday. Three months ago, we would not have thought it possible to be at this place, being his “scattered” people, a church not in control, regulated by outside pressures and forces, unable to freely meet together.

It is of note, especially with regard to the “scattered” nature of the church in 1 Peter, that, as a “scattered” church, the test or trial is not solely one of individualized faith. As a “scattered” church, what is being tested at this time is loyalty (the actual meaning of the word “faith,” πίστις, pistis). Are we loyal to Jesus and are we loyal to his body? And, by “his body” (aka “the body of Christ), I do not, as I believe the New Testament writers do not, mean some notion of a universal, invisible church, but loyal to a local body of Christ.

An imagination of “scattered church” will help us to learn new habits that build the body, that strengthen our fellowship of believers, and, very importantly, habits that proclaim in Word and deed that we are followers of Jesus, so that, publicly, others will know that we are Jesus’ disciples (John 13:35). We are, local and in all locales, a church in crisis. Right now. And, this makes us “scattered” churches. We endure, although scattered, yet together in Christ, so that perhaps, through our suffering, God’s elect [where our “scattered church” exists--for us, the Hill] may obtain the salvation that is in Messiah Jesus (2 Timothy 2:10).

Let us remember, as “scattered church,” we are no less church. We are the full-body of Christ, though scattered. We do not lack anything from God as a scattered church. Even now as scattered church, the blessings of Peter is completely ours in Christ: “May grace and peace be yours in the fullest measure.”

[§] A Third World country is a developing nation characterized by poverty and a low standard of living for much of its population.

If these blogs and teachings benefit you in some way, please consider supporting the ministry of Christ Presbyterian Church in The Hill. Our church plant and ministry in the Hill is dependent on the kind and generous financial support from outside the Hill. The Hill is one of Connecticut's poorest and under-resourced, self-sustaining neighborhoods; we will be dependent on outside support for some time. Please consider supporting us with a one time donation or join us as a financial partner in ministry.

You may donate online through our website or send a donation to our anchor church marked for CPC in The Hill @ 135 Whitney Ave, New Haven, CT 06510 (checks are to be made out to Christ Presbyterian Church or simply CPC; and in the memo please indicate Hill/CA). For more information or to receive our Hill News Updates, please contact me, Pastor Chip, through this email address: ChipCPCtheHill@gmail.com.

You will find Jesus in the distressing disguise of the poor

3/27/2020

A story has it that a young man had felt a call to go work with Mother Teresa in Calcutta, India. He was ready to begin.

Here is the first conversation this young man had with Mother Teresa upon his arrival.

Mother Teresa: “Why have you come here?”

Young man: “I have come to help take care of the poor and the needy.”

Mother Teresa: “Young man, wrong reason. Go home.”

Young man: “What do you mean wrong reason?”

Mother Teresa: “Young man, if you have not come here to love Jesus you will fry. But, if you have come here to love Jesus, you will find him dressed in the distressing disguise of the poor . . . as you start to work with the poor and the needy, you will find Jesus in a new way–you will find him in the distressing disguise of the poor.”

Some people take advantage of a crisis to focus, to listen well (or at least better), and try to hear what God might be saying. I'm trying to listen better

3/23/2020

Some people take advantage of crisis for the power they might gain. Some take advantage of crisis to focus on what's important. Some . . . to really listen (or at least well or better than before the crisis). I claim no insight into God's mind and maybe, I'm the only one, but I have been thinking a lot lately as I have been shopping for COVID-19 survival items for my congregation (if anyone needs something) or for my neighbors . . . some early morning pondering . . . So, here's a few things that have been on my mind lately:

☛ This crisis has not caught God by surprise (a cliche, but still true)

☛ Our most vulnerable are truly vulnerable at this time, and that should concern churches

☛ I am way too political (i.e., politically thinking, that is)--and I wish socially minded Christians would stop telling me the gospel is political, which drives us to party politics, not church, not Jesus

☛ Church is easy(er) when we are not facing non-ordinary times

☛ This non-ordinary time is normal times for much of the global church

☛ Church leaders have not prepared Christians for trying times (well, at least, I have not done as good of job as I should have–but that doesn't grow churches well these days) . . . and Christians have let the leaders not prepare them for trying times

☛ No matter how temporary this COVID-19 crisis is, it shows us (or should show us anyway) that things for the church can change on a dime (and fast)

☛ Whatever this COVID-19 crisis is, I am convinced this is a test of faithfulness, not only faithful to Jesus, but also a test of faithfulness to church–not just church in general, but a local church, your particular body of believers

☛ We (i.e., Christians and church leaders) have been counting on the trusted institutions of Christendom to help us maintain the way we do church

☛ We have a poor imagination for doing church, which is a barrier for reaching the lost (i.e., the unchurched).

Okay, I've been thinking a lot.

The threatening crisis–perhaps not just a virus: What about our technology for our churchs' potential in a time of crisis, unasked questions

3/22/2020

"Institutional church is threatened by anything that threatens its existence. Not just because the leaders-maintainers feel their power and status is threatened, but because they have lost the capacity to imagine any other way for a gathered-church to be."

Two years ago I wrote this. Facebook popped it up on my page as a memory. It is interesting that I said this two years ago and that it is so relevant for much of the church in the USA today. We need a New Testament imagination now. I'd have said, "now more than ever," but we always should have a New Testament imagination for church-gathered. Just because we have the technology (even for a crisis as this) to bring church into everyone's living room, kitchen, or family room, the question is should we.

A number of years ago I read Neil Postman's book Technopoly: The Surrender of Culture to Technology. I'll leave you with a few quotes from that book. Seems appropriate today. Thought-provoking, I hope.

“Our youth must be shown that not all worthwhile things are instantly accessible and that there are levels of sensibility unknown to them.”

“With the rise of Technopoly, one of those thought-worlds disappears. Technopoly eliminates alternatives to itself in precisely the way Aldous Huxley outlined in Brave New World. It does not make them illegal. It does not make them immoral. It does not even make them unpopular. It makes them invisible and therefore irrelevant. And it does so by redefining what we mean by religion, by art, by family, by politics, by history, by truth, by privacy, by intelligence, so that our definitions fit its new requirements. Technopoly, in other words, is totalitarian technocracy.”

“One characteristic of those who live in a Technopoly is that they are largely unaware of both the origins and the effects of their technologies.”

Some contextual listening required (Part 1): If you don't have the Love, you're no different than a pagan gathering (1 Corinthians 12-13)

1/30/2020

Sometimes chapter divisions can detour from hearing what the author of a biblical text has said. This is so true of 1 Corinthians 13. Most, at least from all the sermons I have heard and the weddings I have attended attest. Nonetheless, chapter 12 and chapter 13 of 1 Corinthians are in need of being heard together as if there is no chapter division between them. In fact, there is a bookend link between 12:13 and 13:13:

ζηλοῦτε δὲ τὰ χαρίσματα τὰ μείζονα (12:31a)

μείζων δὲ τούτων ἡ ἀγάπη (13:13b)

Even those who don’t know New Testament Greek can see it––you can see the word “greater” (μείζονα, 12:31a / μείζων, 13:13b) at the close of chapter 12 and the close of chapter 13. Different endings (like Spanish), of course, but the same word: μέγας (great/greater) in 12:31a and 13:13b. The NASB, as do other translations, offers what I think is a much better read than the ESV: “But earnestly desire the greater gifts” (12:31a, NASB)

Don’t know why the ESV translates the word μέγας as “higher.” I suppose it could, but this doesn’t help the English reader. The mistranslation masks the bookends here, which, in turn, masks the dynamic relationship between 1 Corinthians 12 and 13–these two chapters need to be read as one.

So you can see (and hear) what Paul has crafted (with my more word for word translation):

“but, earnestly seek the greater gifts” (12:31a)

“but, greater of these is the Love” (13:13b

So what does this do for us as we read chapters 12 and 13 together? First, we take and read the two as one thread and not separate chapter 13 as if it is a stand-alone-text about the vague notion of “love.” Witnessed by the mistaken use of the “Love Chapter” during weddings. Chapter 12 is most certainly about church, so for Paul, chapter 13 is about church as well.

Second, we just had a chapter (12) on the one body of Christ—and please understand Paul is specifically referring to local churches, meeting in someone’s home, thus, “To the church of God that is in Corinth,” 1:2a): one body, many members (cf. 12:12, 27).

Paul begins with the spiritual gifts (12:1), to which he will return in chapter 14, but makes a turn toward people-related gifting at the end of our chapter 12: apostles, prophets, teachers, those that do miraculous gifts of healing, helping, administering, and of course tongues.

“Now you are the body of Christ and individually members of it. And God has appointed in the church first apostles, second prophets, third teachers, then miracles, then gifts of healing, helping, administrating, and various kinds of tongues” (vv.27-28).

Yep. Everyone wants these powerful, status-granting, attention-centered spiritual gifts (let’s be honest). Thus, the need for chapter 13. So, Paul asks,

“Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret?” (1 Corinthians 12:29-30).

Yet, he says there is a better way, a more excellent way. Paul then concludes our chapter 12:

“But earnestly desire the greater gifts.
And I will show you a still more excellent way” (12:31).

Then, Paul instructs his readers/listeners on this more excellent way:

“If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver up my body to be burned, but have not love, I gain nothing.

“Love is patient and kind; love does not envy or boast; it is not arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrongdoing, but rejoices with the truth. Love bears all things, believes all things, hopes all things, endures all things” (13:1-7).

Let’s read 12:27–13:3 as one thread, of course with my interpretative spin (but I think it’s there in Paul’s meaning, a fair reading):

“Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all possess gifts of healing? Do all speak with tongues? Do all interpret? No. Of course not. What you, however, should be asking is . . .

“Are you patient?”
“Are you kind?”
“Do you envy?”
“Do you boast?”
“Are you arrogant?”
“Are you rude?”
“Do you insist on your own way?”
“Are you irritable?”
“Are you resentful?”
“Do you get joy out of wrongdoing?”
“Do you rejoice with the truth?”
“And, do you bear and have gentleness with those who are trying to find their way in this new community of God?”
“If you don’t have the Love, then you are no different than any other pagan or social gathering of people.”

Well, this is a radical thing we have going on here. A new community built on the Love, not status, education, bloodlines, abilities, usefulness, or even spiritual office or gifting. And, then the reader/listener has Paul’s final charge: “So now faith, hope, and love abide, these three; but the greatest of these is love” (13:13).

Part 2, forthcoming.

If these blogs and teachings benefit you in some way, please consider supporting the ministry of Christ Presbyterian Church in The Hill. Our church plant and ministry in the Hill is dependent on the kind and generous financial support from outside the Hill. The Hill is one of Connecticut's poorest and under-resourced, self-sustaining neighborhoods; we will be dependent on outside support for some time. Please consider supporting us with a one time donation or join us as a financial partner in ministry.

You may donate online through our website or send a donation to our anchor church marked for CPC in The Hill @ 135 Whitney Ave, New Haven, CT 06510 (checks are to be made out to Christ Presbyterian Church or simply CPC; and in the memo please indicate Hill/CA). For more information or to receive our Hill News Updates, please contact me, Pastor Chip, through this email address: ChipCPCtheHill@gmail.com.