Same sex marriage - is it a big deal? Part Two
- Written by: Ben Underwood
Same sex marriage - is it a big deal? Part Two
Last issue in Part One Ben looked at the same sex marriage debate from the point of view of its advocates and started in at the Christian perspective. He picks up here in Part Two looking at homosexuality.
So what about homosexual relationships?
n what we have looked at so far in the Bible, homosexuality seems invisible. Does that give us latitude to include homosexual relationships in the institution of marriage by the partial analogy they might provide, namely two individuals committing to faithfully care for one another and share an exclusive sexual relationship? The difficulty is that because Genesis 1-2 articulates something deep about the way God intended human beings to be, they set norms which understand maleness to be for femaleness and femaleness to be for maleness, rather than maleness for maleness or femaleness for femaleness, and so homosexuality is being addressed implicitly. So it is not a surprise, really, when later we see that the Bible accepts neither homosexual desire nor homosexual practice as something holy and good, but regards these as the (shameful) exchange of something proper (heterosexual sex) for something improper (see Romans 1:24-27).
This is a moral position that is increasingly being regarded as outrageous, and indefensible, because as a culture we operate more and more from moral philosophies that reject the idea that God’s intention for something such as human sexuality, or marriage, exists, or, even if it does exist, the idea that it is to be found in the Bible is not taken seriously. Rather, the rights and wrongs of human sexual behaviour, or same sex marriage, are to be judged by whether or not they do harm, or impinge on rights or freedoms of others.
Hence, moral condemnation might be justified if a person’s homosexuality was exploitative, or harmful to others. Moral reservation might be justified if a person’s homosexuality was a kind of decadent acquired sexual taste that invariably went along with other wanton or self- destructive behaviours, or was evidently a flawed way of coping with personal deficits or traumas in the past or present. No doubt some people’s homosexuality does exhibit some or many of these characteristics, just as many people’s heterosexuality exhibits similar flaws. But to condemn homosexuality per se, even in its most innocent forms, seems these days to be plain wrong. Consider the well-adjusted teen who discovers themselves, through no choice of their own, to be same-sex attracted; who does not want to engage in reckless promiscuity, or exploitative sexual practice, or tear the heterosexual world down. They just want to fall in love and pursue a romance like others do: a respectful, tender, exciting romance, and in time a lasting, loving partnership for life. Why stand in the way of this? Why not guide, guard and ultimately bless these instincts, just as we do for our heterosexual youth? The Bible seems to talk in overly lurid terms of impurity, degradation, shame and unnaturalness, which don’t seem appropriate to the case of our honest and good-hearted teen.
Now it should be noted that the Bible’s language often sounds over the top next to our typically reserved forms of expression. Read Romans 1 and note that homosexuality is not more vigorously condemned than envy, gossip or disobedience of parents. St Paul was not unusually indignant about homosexuals, regarding them as the worst of sinners. Not at all. We can and should recognise that a same-sex attracted person is not, on account of that temptation to homosexual behaviour, more depraved than one tempted to boast, or to be unmerciful, or than any other human being subject to any temptation. In the West, homosexuality has been firstly criminalised and then medicalised, and there has been injustice done to homosexual people in those approaches. This injustice gives the current push for homosexual inclusion a great deal of moral energy and legitimacy, and it is right that we repent of such sins of our ancestors as executing, imprisoning or imposing involuntary medical interventions upon homosexual people. Such honest and good-hearted teens as we have imagined above should not fear that in admitting their situations to themselves or others, they might come in for any kind of ill-treatment.
Still, to discover yourself to be sexually attracted to members of your own sex is clearly a momentous thing. It is to discover yourself to be in a particular minority of the human experience, and it does require you to understand it in some moral context. If that moral context is an ethic of maximal self-expression and self- determination, (as long as you don’t harm others who do not consent to your actions) then it seems you should be free to seek the fulfillment of that sexual attraction if you wish, as long as you don’t do wrong by others in the process.
However, if the moral context in which you make sense of your same sex attraction is the Bible, with its teaching that, ‘At the beginning of creation God made them male and female’, and, ‘for this reason a man shall leave his father and mother and be united to his wife, and the two shall become one flesh’, then you can’t help but see the decision to pursue a homosexual attraction as a thing unspoken in the plan of God. And if God made maleness for femaleness and femaleness for maleness, then to pair maleness with maleness, or femaleness with femaleness is to pair things that may not in the end pair well together. It may not be at all clear at the outset of pursuing a homosexual relationship where it might take you and what it might work upon you and in you. Maybe it will all seem to work well enough at first, and even for a while. Maybe it will seem to be just as good—or perhaps even better—than the heterosexual pairing. But maybe we don’t see what even the best of homosexual relationships— those partnerships said to be ‘akin to marriage’, in their lifelong, exclusive faithfulness—mean for the true wholeness of those who pursue them. Perhaps the power of our sexuality works upon us and our companions for ill when we desire our own sex, when the male carnally seeks the male, or the female sexually finds the female. If there is something we are meant to find in the otherness of the other sex, we will not find it if we marry ourselves to someone of our sex.
This is rather vague, I admit, but ultimately the Christian relies for moral guidance on the Scriptures, to which we entrust ourselves. Unlike the LGBTI moral vision, we don’t rely on our own determination that the expression and fulfillment of our own sexual desires and gender identity are an important part of living a healthy, happy life, and the harm only comes when we live in fear of abuse and discrimination at the hands of bigots, or internalise the homophobia of the heteronormal culture.
To return to the trembling teen, they must decide somehow whether their best hope lies in learning how to become gay (i.e. come out and develop a social identity as a person embracing his or her homosexuality somehow), or in learning how to honour the maleness and femaleness that God has given us by refusing to pair maleness sexually with maleness, or femaleness with femaleness. Ultimately to choose the latter moral meaning of gender, desire and sexual behaviour over the former is an act of trust in the God who addresses us in the Bible, and an act that must be an individual’s Christian discipleship.
But if our vulnerable, same-sex attracted youths are to navigate this momentous development in their lives, they will need a community that can be trusted to treat them with love, care and seriousness at all times, whether or not they accept all the guidance they are offered. So we cannot have parents who turn away from their children over this. We cannot have peer groups that bully or intimidate or jeer at anyone who dares be less than robustly, constantly heterosexual. We cannot have churches that blithely speak as if ‘those homosexuals’ are all out there, and presume that ‘of course none of us are ever anything like them’. Rather we need our communities to have people in them who have enough gentleness and openness for vulnerable and apprehensive people to trust enough to confess to them their great matter; the thing that perhaps dominates their self-perception and waking consciousness. And having revealed this momentous thing, same-sex attracted people need to be treated with dignity, kindness and as much wisdom and love as we can muster from the Lord who made us and redeems us, and speaks to us in the Bible.
So, what do Christians fear in all this?
I wrote above that supporters of the change to the Marriage Act fear rejection, and a continued sense of exclusion, and that more LGBTQI people will end up more despairing and suicidal. What do the opponents of same-sex marriage fear? Specifically, what do Christian opponents of same sex marriage fear? One thing we fear for our culture is that the more we do cast aside the teachings of the Bible, the more people will be cast adrift morally, and suffer for it in very real ways. Christians look at the considerable angst constantly generated within a heterosexual culture of dating, sex and marriage that has left Christian sexual ethics behind. Men are made shallower and commitment-shy, and women are frustratedatthepressureanddifficultyofforming lasting, satisfying connections and founding families. Because marriage is subordinated to the personal satisfaction of those in it, divorce is too easy an answer when satisfaction is wanting, to the long-term detriment of the children and extended families of the divorcing couple. And of course, many couples never even marry, and many people live with a string of partners, and many children suffer in their households from a lack of secure love and attention from parents who are themselves secure and cherished. Because the embrace and normalisation of homosexuality is carried out in conscious rejection of the inherited Christian sexual ethic, Christians fear this normalisation will not push us back towards a high view of marriage, but will just reinforce some of the bad things we see in the post-sexual- revolution heterosexual ethic.
Christians (and others) fear that same-sex marriage could lead to bad outcomes for at least some children down the track. For a start, there is the way that homosexual couples become parents. This is not essentially connected to same-sex marriage, but is a related issue that goes along with it because some homosexual couples do wish to found families. Often this involves the use of sperm donation, or surrogacy (whether commercial or altruistic), or other emerging reproductive technologies. And these things can be done well or badly. Children frequently do wish to know who their biological parents are at some point in their lives, and feel somehow hard done by if this is kept from them, or if it is made impossible by the arrangements surrounding their conception and birth.[i] Surrogacy is a tightly regulated practice for good reason – the stakes (emotional and financial) are high for those seeking a child, for those acting as surrogate mothers, and for the children produced, and the same issues about children knowing the mother who carried and gave birth to them arise in the long run. In Australia, gay men increasingly use overseas surrogates which introduces further complications. These issues that arise with third party assisted reproduction would become more pressing if same-sex marriage were to became an incentive for more homosexual couples to found families, and if it were to establish a clearer right for them to do so. Christians already have great reservations about the lengths to which some couples will go to have children via surrogacy or other means. The idea that many other couples might come forward who must use these means to found families does make some apprehensive that there will be casualties on all sides.
The other issues regarding children is: to what extent do children do better with a male and a female parental figure and worse without both? Many Christians might be predisposed to believe that mothers and fathers give different and complementary gifts as they raise their children (not an unreasonable thought, and one which is widely held, even by those same sex parents who deliberately involve opposite sex adults in the lives of their kids). Despite the testimonies of some children raised by same sex parents that there is something lacking from their experience of self-formation,[ii] there is a body of research emerging which suggests that children of same- sex couples do just as well as children of opposite- sex couples.[iii] There may be much truth to this, however, the topic is such a part of an ongoing moral struggle in the culture, and the research is in such an incipient phase, that it is hard to know where the dust will settle in the long run. It is in some ways surprising that parents drawn from a community that suffers higher rates of mental illness, drug and alcohol abuse, minority stress, discrimination etc. do manage to parent just as well as the rest of society, but perhaps gay parents are generally drawn from the less troubled sections of the gay community.
All in all, it seems to me that the jury is still out on this. If we are going to pursue policies based on the best and latest social science, it suggests that we should not worry right now that kids are inescapably disadvantaged by being brought up by a homosexual couple. But Christians will always be uneasy for the children of gay parents, if only because we think such children are being brought up by a couple whose sexual relationship is contrary to God’s intention for men and women. This means the message they receive about gender and family conflicts with the order God created for our flourishing. They may be in most ways just fine, especially if their parents are loving, kind, attentive and their home is stable and secure. Indeed, this may make them in many ways better off than the children of a heterosexual union that lacks love and security. But there may be some ways where they have a confusion introduced into their lives, which may have its impact in time.
Legitimacy and acceptance
Probably the most urgent fear that Christians have is about the future legitimacy and acceptance of Christians, if we do not become supportive of the normalisation of homosexuality, and of gay marriage in particular. There are already many people who feel that there can be no principled objection to same sex marriage – only a bigoted objection, on a par with racism, sexism or anti- Semitism.
In the ABC’s Q&A episode ‘Ethics, Equality & Evasion’ (Aug 2015),[iv] American campaigner for traditional marriage Katy Faust was a guest, and the topic of same sex marriage was up for discussion. Richard Di Natale began by saying, ‘Tony Abbott had a chance to drag the country into the 21st century and end discrimination, to end prejudice and he used every tactic in the book to block it, to continue to support prejudice and discrimination in marriage’.
He later added, ‘The only justification for that (resisting same sex marriage) is that you think that the love between those people is somehow lesser, it's worth less, it is not as important and it's different and that's what prejudice is’ (emphasis added).
So opposition is prejudice: an ungrounded, irrational and unjust judgement. Sam Dastyari took it up a notch when he responded to Katy Faust. He said,‘There is so much with what you have said just then that is so offensive, it’s hard to know where to start. … I find it very hard to respect a lot of your views on what you have said because I don't think it comes from a place of love. I think it comes from a place of hate … I think some of it stems from an issue with homosexuality
… You have said that homosexuality drives us further away from God. …. I’m sorry, but I think this American evangelical claptrap is the last thing we need in the debate.’
As far as Di Natale and Dastyari are concerned, there is no legitimate argument remaining against same sex marriage. The religious types still objecting are simply prejudiced, motivated by hatred, and respecting them is becoming very difficult. If this view becomes the standard, then orthodox Christians will be thought of on a par with white supremacists or misogynists or other pariahs and outlaws from civilised society. This will be tough for Christians to live with.
However, some people think that there is a place for objection to same sex marriage, especially religious objections. Kelly O’Dwyer did not share Di Natale’s and Dastyari’s view. She advocates same sex marriage, but said of objectors to same sex marriage, ‘I do respect that they have a different view to mine and I respect that it is based, for them, on their religious beliefs in many cases. I do think that we do need to understand that in society there are people who have got different views on this issue’.
But it was Brendan O’Neill who really took on Di Natale and Dastyari. He said, ‘Here is what freaks me out about gay marriage. It presents itself as this kind of liberal civil rightsy issue but it has this really ugly intolerant streak to it. Anyone who opposes gay marriage is demonised, harassed, we have seen people thrown out of their jobs because they criticised gay marriage…. It’s like a 21st century form of religious persecution. … as we have just seen in Sam's attack on Katy, calling her hateful and saying she’s talking claptrap, it’s not acceptable to express this sentiment in public life.’
O’Dwyer seconded O’Neill, saying, ‘we need to be tolerant of everyone's views. And I think the idea that people are demonised for their very heartfelt, very sincere views is actually quite wrong.’
This is a delicate situation, because any society has certain limits of tolerance. These days heartfelt, sincere views that are judged racist, misogynist or anti-Semitic will not get a hearing, because the moral conviction of our culture is that a principled assertion of white racial superiority, or female inferiority, or essential Jewish degeneracy is impossible, and such views only serve to tap dark passions that lead to abuse and violence of one kind or another. If you seek to live and speak according to such convictions, you will be excluded.
Now because our western, (imperfectly) Christian past has pressed pretty hard on homosexuality at times—making it a criminal offense or a psychological disorder, not to mention a target of disgust, abuse or violence— we are finding it hard to escape the suspicion that it is Christianity that encourages similar dark passions that lead to abuse and harm. There is a great test for our society in all this. Will there be a place for any principled objection to the moral equivalence of heterosexual and homosexual relationships? Or will the prevailing view come to be that principled objection to homosexuality is impossible? If refusing to endorse homosexual relationships becomes equivalent to refusing to endorse equitable treatment of Indigenous people or women or Jews, then our culture won’t tolerate Christians who do not adjust their convictions. Christians have been out of step with the moral convictions of our time for a while now (Churches still teach against sex before marriage, for example), but if the mood of the culture waxes controlling and punitive (as O’Neill feels some advocacy of gay marriage has become), we could be in for a bruising time.
We might hope that Christian objections to homosexuality might be thought of in the way anti-abortion views are thought of. While some people feel passionately that abortion is a woman’s right, and that the anti-abortionists are vile, there is still generally a sense that there are two real sides to the question of abortion, held by people of principle, even if those principles are different. And so anti-abortionists are not universally regarded as reprehensible, as, e.g., neo-Nazis tend to be. I would prefer those who object to the introduction of same-sex marriage might be thought of as principled, morally serious people, rather than hate-fuelled bigots.
Flowing out of that judgment about why people are objecting to same sex marriage comes the question of whether Christian objections to homosexuality or same sex marriage should be legally accommodated under any new legislation, or whether Christian objections are an obstacle to the good order of our society, and must be publicly repudiated and legally suppressed. Christians look with anxiety upon court cases arising that charge Christians with unlawful discrimination. One recent case in Ireland involved Gareth Lee bringing Ashers Bakery to court under Ireland’s Equality Act (Sexual Orientation) Regulations 2006. Having taken his order, Asher’s subsequently declined to provide Mr Lee with a cake decorated with a pro-gay marriage slogan on the grounds that to do so would, theyfelt, involvetheminpromotingacause to which they had moral objections on religious grounds. Mr Lee took Ashers to court with the assistance of Ireland’s Equality Commission, as a ‘pathfinder case’, to confirm the meaning and effect of Ireland’s anti-discrimination legislation. Mr Lee won the case and the subsequent appeal. At the appeal, the judge said, ‘The supplier (of a service) may provide the particular service to all or to none but not to a selection of customers based on prohibited grounds. In the present case the appellants might elect not to provide a service that involves any religious or political message. What they may not do is provide a service that only reflects their own political or religious message in relation to sexual orientation.’[v]
Daniel McArthur, manager of Ashers, said, after the appeal was lost, ‘We wouldn’t decorate a cake with a pornographic picture, or with swear words, we wouldn’t even decorate a cake with a spiteful message about gay people, because to do so would be to endorse and promote it.’[vi]
As McArthur saw it, this was not a refusal of service on the grounds that his customer was gay, but rather a refusal on the grounds that Ashers was being asked to support a cause they could not in conscience support. One journalist, Peter Tatchell, who initially supported Lee against Asher’s, changed his mind and wrote his reasons: ‘This finding of political discrimination against Lee sets a worrying precedent. Northern Ireland’s laws against discrimination on the grounds of political opinion were framed in the context of decades of conflict. They were designed to heal the sectarian divide by preventing the denial of jobs, housing and services to people because of their politics. There was never an intention that this law should compel people to promote political ideas with which they disagreed.
‘The judge concluded that service providers are required to facilitate any “lawful” message, even if they have a conscientious objection. This raises the question: should Muslim printers be obliged to publish cartoons of Mohammed? Or Jewish ones publish the words of a Holocaust denier? Or gay bakers accept orders for cakes with homophobic slurs? If the Ashers verdict stands it could, for example, encourage far-right extremists to demand that bakeries and other service providers facilitate the promotion of anti- migrant and anti-Muslim opinions. It would leave businesses unable to refuse to decorate cakes or print posters with bigoted messages.
‘In my view, it is an infringement of freedom to require businesses to aid the promotion of ideas to which they conscientiously object. Discrimination against people should be unlawful, but not against ideas.’[vii]
The issues here are subtle, and it is easy to have sympathy with each side of the case: with Mr Lee, for thinking it important to have the equality laws tested and enforced, so that they do what their framers wished them to do in society; and with Ashers, who were not simply refusing service to a gay man (which would be unacceptable), but were trying to avoid making a cake in support of a cause that made them morally uneasy. Christians may fear that they will need to tread carefully or leave certain lines of business altogether to avoid becoming the target of devastating court cases designed to advance a cause they cannot support. But legal suppression is unlikely to change Christian minds. Christians have a track record of being able to endure with patience the suppression of their views and freedoms (and other sufferings too) without losing their convictions.
We have surveyed the debate from both sides. Although I have clearly spent far more time articulating the Christian side of things, I have wanted to represent the perspectives and fears of each side of the debate with some truth and sympathy. I hope I have not fallen too far short of this. I have also wanted to discuss the issues in a measured, thorough, fair-minded way, and not in slogans or tendentious rhetoric. Again, I hope I have not fallen too far short of this.
It seems clear to me that the cause of same sex marriage is part of a clash of moral visions: an older Christian one which is being challenged and partially displaced by an evolving new moral outlook concerned with rights, freedom, self- expression, individual autonomy and concerned with the challenging and overturning of received norms in service of a better future we are fighting our way towards. Will these moral visions fight to the death in a zero-sum game where one must win and the other must submit or die? Or will we be able to figure out a way for each to permit the other to exist according to its own integrity, and to speak its mind publicly, and to commend itself, and persuade others in our cultural forums, forming real a moral multiculturalism? (This may be the best, if not the easiest, future to aim for together.)
It seems to me that many Christians have been able to make space for homosexuality in our society. This has happened slowly, and not without some regrettable unkindnesses. There is much that we can happily support in our changing context: the decriminalisation and demedicalisation of our approach to same-sex attracted people, for instance. The insistence that homosexual people are not mocked, belittled, threatened or abused, but are treated as our fellow human beings, our valued neighbours.
There are ways we won’t join the movement to normalise homosexuality. I’d expect many, perhaps most, Christians would vote against introducing same-sex marriage if it came to a plebiscite, given the long-established teaching of the Bible and the churches that homosexual behaviour is not good for those who engage in it, nor pleasing to God. Some Christians opposed to homosexuality might vote in favour of it, believing that it will do more good than harm to encourage homosexual partners to commit to faithful, lifelong unions, or for a range of other reasons.
Whatever individual Christians might do, within many of our churches we will discourage people from homosexual behaviour, and expect Christians to refrain from it throughout their lives. The different moral assessment of homosexual behaviour amongst Christians will persist, and we will try to commend the Bible’s vision of gender and sexuality to all and sundry. We believe it is the best and truest vision, even if we ourselves only grasp it imperfectly and can learn new things from it still.
I hope that the LGBTQI movement will not use their growing influence to go after Christians, poison others against Christians, to drive Christian voices out of the public space with cries of ‘bigot’ and ‘homophobe’. No doubt the LGBTQI movement will continue to try to persuade people that it has a better moral vision of gender, sexuality and human life than the Christian one, and that’s to be expected. But it may also find it can give a place to allow dissent from Christians and other conscientious objectors from LGBTQI moral vision. I hope it will.
[i] See, eg, www.dcsg.org.au, www.tangledwebs.org.uk, anonymousus.org, http://www.telegraph.co.uk/lifestyle/ wellbeing/11607985/Is-it-time-to-question-the-ethics- of-donor-conception.html, http://theconversation.com/ secrets-and-lies-why-donor-conceived-children-need- to-know-their-origins-44015.
[ii] See, e.g. http://australianmarriage.org/quartet-of-truth- adult-kids-of-gay-parents-speak-out/
[iii] See, e.g. https://aifs.gov.au/cfca/publications/same-sex- parented-families-australia
[v] As reported at www.theguardian.com/uk-news/2016/ oct/24/born-again-christian-ashers-bakery-lose-court- appeal-in-gay-cake-row
[vi] Watch the video of McArthur at www.theguardian. com/uk-news/2016/oct/24/born-again-christian-ashers- bakery-lose-court-appeal-in-gay-cake-row
[vii] Watch the video of McArthur at www.theguardian. com/uk-news/2016/oct/24/born-again-christian-ashers- bakery-lose-court-appeal-in-gay-cake-row
Children and Church- theology and practice
- Written by: Ben Underwood
Ben Underwood is an Associate Minister at St Matthew’s, Shenton Park, WA
At St Matthew’s Shenton Park, they run tailored programmes for younger children concurrent with the main service, instead of expecting children to stay in church with parents. Why?
Why do we have children’s and youth ministries here at St Matt’s in the way we do?? Why do we run tailored programmes for younger children concurrent with the main service, instead of expecting children to stay in church with parents? The short answer is that we are convinced that the Bible teaches that we should minister the word of God directly to all who come to church in the most intelligible manner possible. And we are convinced that programmes of gospel ministry tailored to children according to their capacity are the best way to minister the word of God directly to children in an intelligible manner.
1) The Bible teaches that we should minister the word of God directly to all who come to church in the most intelligible manner possible.
In building up this conviction, we need first to see that the business of church is building faith to maturity. There are a number of key passages that suggest that the business of church is to build up the faith of those who gather into maturity. One such passage is Ephesians 4:11-13, which says that Christ has given his church ‘the apostles, the prophets, the evangelists, the pastors and teachers, to equip his people for works of service, so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature’. Compare also 1 Cor 14:26 or Hebrews 10:24-25.
A second step in establishing the conviction is to see that ‘Faith comes from hearing the word’ (Romans 10:17). There is a principle, embedded deep in scripture, that it is God’s word that calls out and grows our faith. This is why Paul valued the gift of prophecy so highly, because, as he puts it, ‘the one who prophesies speaks to people for their strengthening, encouraging and comfort. Anyone who speaks in a tongue edifies themselves, but the one who prophesies edifies the church. I would like every one of you to speak in tongues, but even more to prophesy.’ (1 Cor 14:3) Paul valued prophecy because it was the ministry of God’s word, capable of building faith, and therefore serving a central purpose of church.
A third step in establishing the conviction is to see that the more intelligible the word is, the better. If faith is to come there must be hearing, and if hearing is to come there must be intelligibility. That is, we must seek to share the word so it can be understood by the hearer. Paul says to the Corinthians in 1 Cor 14 regarding their conduct in church, ‘Unless you speak intelligible words with your tongue, how will anyone know what you are saying? You will just be speaking into the air. […] If then I do not grasp the meaning of what someone is saying, I am a foreigner to the speaker, and the speaker is a foreigner to me.’ To Paul’s mind church could only serve its purpose well if the words spoken there were intelligible instruction for others. He says, ‘in the church I would rather speak five intelligible words to instruct others than ten thousand words in a tongue.’ Speaking in tongues may set an example to those around of the speaker’s passion for God, and indeed speaking in tongues may be a real act of worship by the speaker, but, for Paul, seeing others have a worshipful engagement with God is not helpful if it is not intelligible to the one looking on. Being surrounded by a warm community, or being swept up in the spiritual experience of those around you, will not edify you in Christian faith if the message that gives rise to that community and that spiritual experience is not made intelligible to you. As Paul says,
‘So if the whole church comes together and everyone speaks in tongues, and enquirers or unbelievers come in, will they not say that you are out of your mind? 24 But if an unbeliever or an enquirer comes in while everyone is prophesying, they are convicted of sin and are brought under judgment by all, 25 as the secrets of their hearts are laid bare. So they will fall down and worship God, exclaiming, ‘God is really among you!’ (1 Cor 14:23-25)
So, we do not want the word to be unintelligible to the children who come to church. We want them to understand, as well as possible, the word of God that is being shared, so that they feel it is addressed to them. We do not want the children just to be onlookers – amongst people who understand the word, but not really understanding it themselves as it is being presented. Our goal is to minister the word of God to the children and youth who come in the way that makes it most intelligible to them. This is the conviction that lies behind our practice of St Matt’s children’s ministry.
2) Churches should seek to minister directly to the children in their midst, and also equip parents to minister the gospel to their children.
Should churches minister directly to the children who come, or minister mostly indirectly to children, by helping parents to minister to their children? In Ephesians 6:1-4 we read,
‘Children, obey your parents in the Lord, for this is right. 2 ‘Honour your father and mother’– which is the first commandment with a promise – 3 ‘so that it may go well with you and that you may enjoy long life on the earth.’ 4 Fathers, do not exasperate your children; instead, bring them up in the training and instruction of the Lord.
In Colossians 3:20-21 we read,
‘20 Children, obey your parents in everything, for this pleases the Lord. 21 Fathers, do not embitter your children, or they will become discouraged.’
From these passages we may observe two things. First, the fact that Paul addresses children directly indicates that Paul felt it right to minister directly to the children of the congregation. He did not content himself to minister to the parents of the congregation and leave them to minister to their children. He established a line of communication of Christian instruction directly to children (see also 1 Peter 5:5). On the assumption that this is the pattern of ministry he passed on to those who followed after him, it is good and right for those charged with the oversight of churches to establish ministry directly and specifically to the children of the congregation. Our goal at St Matthew’s is to minister directly to the children and youth of the congregation.
Secondly, the fact that fathers are addressed as fathers indicates that Paul was concerned with what children experienced in their families. His first priority seems to have been to restrain fathers from exasperating and embittering their children! On a more encouraging note (for fathers!), Paul did give fathers a charge to bring their children up ‘in the training and instruction of the Lord’, indicating that Paul thought it good and right that fathers play a role in the spiritual instruction of their children. Fathers may discharge this responsibility both by directly training and instructing their children themselves, and, presumably, also by bringing their children to hear other teachers of the faith, and have their children profit from having more than one channel of training and instruction.
Hence, at St Matthew’s our goals regarding parents are: to equip parents to instruct their children in their families, and to encourage them to bring their children to church, where they might be instructed by others. And our goal regarding children is: to minister the word of God directly to the children of the congregation on Sundays and at other times, in the manner most intelligible to children as children, in order to promote faith and Christian maturity. And we are convinced that programmes of gospel ministry tailored to children according to their capacity are the best way to minister the word of God directly to children in an intelligible manner.
Assertive self-interest and social decay
- Written by: Peter Corney
Why an unrealistic view of human nature undermines democracy and human flourishing.
"Never underestimate the power of self-interest." Paul Keating 1
In 1944 not long before the Allies final victory over German fascism and the demonic forces unleashed by the Nazis in WW2 the Protestant theologian Reinhold Niebuhr 2 wrote his memorable book “The Children of Light and the Children of Darkness”. It is a spirited defence of democracy and a reminder of its dependence on an honest and realistic view of human nature. This view Niebuhr maintained was underpinned by the Christian understanding of reality and its view of human nature. In his introduction he says that the political philosophy on which his defence of democracy rests is “informed by the belief that a Christian view of human nature is more adequate for the development of a democratic society than either the optimism with which democracy has become historically associated or the moral cynicism which leads to the abuse of power and which inclines human communities to tyrannical strategies for solutions to situations of social decay.” 3The tyrannical strategies he had in mind of course were those of Nazi fascism and Soviet communism.
The Lost Spirit of Communion
- Written by: John Yates
My experience as a church goer across various Bible-believing denominations is that the default understanding of the Lord’s Supper is Zwinglian. The central agent in the divine-human encounter at the Supper is the believer who acts by faith to personalise his or her relationship with God. In these appropriationist models of salvation stress is laid on receiving what Christ has done for us. There is a focus on knowing the benefits of Christ rather than abiding in our present union with the Lord. It seems many Evangelicals have so elevated the audible word above the “visible word” of the sacrament (Augustine) they could abandon Communion altogether without feeling substantial loss. My theological father in rejecting approaches which stress the efforts of personal piety in favour of a much more elevated spirituality has long been John Calvin (Institutes 4.14 and 17 especially). Calvin directs our attention to how the Spirit of the ascended heavenly Lord instructs us through the very materiality of the sacramental elements that our salvation is fully complete in Christ (cf. Col 2:9-10). The liturgical exhortation “Lift up your hearts” (Origen) is a provocation to realise by faith through the action of the Supper that we are “seated with Christ in the heavenly places” (Eph 2:6). As such we participate in the communion of the Father with the humanity of Jesus in heaven through the ministry of the Spirit. A recovery of the glorious heavenly dimensions of our union with Christ in the context of the Lord’s Supper holds promise to reactivate in our midst the eschatological tension essential to New Testament discipleship.
Marriage and Christ
- Written by: Martin Bleby
Marriage, in the words of the marriage service, ‘is an honourable state of life, instituted from the beginning by God himself, signifying to us the spiritual union that is between Christ and his Church’
Is the linking of our marriages to the relationship of Jesus Christ with his people just a nice idea, an interesting likeness, a helpful symbol? Or is there more to it than that? Could the relationship between Christ and his Church be a key to understanding what marriage is really all about, especially in these days of contesting uncertainty as to the true nature and value of marriage?
Might it take us further—even to the heart of the purpose for which all things exist?
Christ and his Church
In the Bible, God’s purpose for his creation culminates in the marriage of Christ with his Church. In the new heaven and new earth, God’s people are depicted as ‘a bride adorned for her husband’, and we hear that ‘the marriage of the Lamb has come, and his bride has made herself ready’.
Paul the apostle links marriage in this age with that ultimate marriage of Christ with his people in Ephesians 5:31–32. First he quotes God’s institution of marriage in Genesis 2:24: “For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh”. From the context, we would expect him to say that he is applying this text to the marriage of a man and a woman. But he goes on to say: ‘This is a great mystery, and I am applying it to Christ and the church’.
Paul is saying that when God in the beginning instituted marriage between a man and a woman, what God had in view was the relationship that would come to be in the end between Christ and his people. It’s as if God was thinking: ‘What can I do, to give these human creatures of mine a taste of how much I love them? I’ll make them male and female, and bring them together in a fruitful, devoted and life-long union.’
American theologian Jonathan Edwards (1703–1758) came to this conclusion:
The end of the creation of God was to provide a spouse for his Son Jesus Christ, that might enjoy him and on whom he might pour forth his love. . . . heaven and earth were created that the Son of God might be complete in a spouse . . . There was, [as] it were, an eternal society or family in the Godhead, in the Trinity of persons. It seems to be God’s design to admit the church into the divine family as his son’s wife.
Geoffrey Bromiley sees this union with Christ as ‘the prototype of the marital union’, not the other way round, since God ‘made marriage in the image of his own eternal marriage with his people’:
In creating man—male and female—in his own image, and joining them together so that they become one flesh, God makes us copies both of himself in his trinitarian unity and distinction as one God and three persons and of himself in relation to the people of his gracious election.
Hence ‘We know the true reality of marriage from God’s way of dealing with us and the inward and eternal fellowship that he establishes’. Every marriage is intended to be a reflection of, and can be a participation in, this great reality that will culminate in the union, in Christ, of God with his people.
What are the implications of this for marriage as it has taken shape in Christian understanding and practice?
Marriage is ‘the legal union of a man with a woman for life’. The word is also used for ‘the legal or religious ceremony that sanctions or formalises the decision of a man and a woman to live as husband and wife’. Elements that make it a marriage, as distinct from other forms of union or relationship, are that it is between a man and a woman, by the consent and decision of both parties; it is recognised and affirmed by the wider community according to the law of the land, and it is witnessed to in a formal ceremony. These elements are common to humanity across most cultures.
Marriage, according to law in Australia, is ‘the union of a man and a woman to the exclusion of all others, voluntarily entered into for life’. This understanding of marriage largely accords with Christian belief and practice. Since the New Testament trains husbands to love their wives, and wives to love their husbands, a Christian definition could be expanded to be ‘the union in mutual love of a man and a woman, to the exclusion of all others, voluntarily entered into for life’.
Pressure from expressions of marriage as practiced or desired by diverse cultural and interest groups raises questions as to why marriage should be this way. Can same-sex unions be regarded as marriage? Why not polygamy (a number of wives—as found in the Old Testament), or polyandry (a number of husbands), or a mixture of both? What about arranged, or under-age marriages? Does marriage need to be permanent? Why bother to get married at all—why not just cohabitation?
In this context, Christians who want to support and commend the Christian understanding and experience of marriage need to be clear as to its basis. Is it all about the sexual relationship? Is it just a private arrangement for mutual convenience? Is it mainly for reproduction and the raising of offspring? Is it a communal construct for the better ordering of society? Is it primarily a legal contract regarding the sharing of property? Is companionship its main emphasis? Marriage based solely on any or each of these views will take on a particular character, and will have its own cut-off points. But what if marriage, more deeply than all of these, is grounded in the intentional purpose of our Creator for humanity? In particular, if the basis of marriage is the relationship between Christ and his Church, what is it about this relationship that makes marriage what Christians now know it to be?
Christ became one flesh with us, and in our flesh took the condemnation due to our sin, in his suffering and death—you can’t get closer to anyone than that. So marriage is the honouring of the other person ‘with all that I am and all that I have’.
in mutual love
God’s saving action in relationship with us comes about entirely by God’s love—‘God so loved the world that he gave his only Son’. ‘Christ loved the church and gave himself up for her . . . he nourishes and tenderly cares for it’ as his own body. In turn, we are to ‘have an undying love for our Lord Jesus Christ’. Hence a husband and wife are ‘to love and to cherish’ one another.
of a man and a woman
The creation of human persons as male and female, differentiated and yet of the same substance, is linked in the Scriptures with us being in the image of God, and with the differentiation-in-unity within God between the Father and the Son. The coming-together of man and woman in marriage is also linked with the relationship of God in Christ with his people—markedly distinct, yet with an amazing affinity. In reflection of this, marriage, in scripture, is between a man and a woman, not between a woman and a woman, or a man and a man.
to the exclusion of all others
Christ, the ‘Faithful and True’, is single-hearted and undistracted in his saving love for his people. By the same token, we are to have ‘a sincere and pure devotion to Christ’. So marriage has the character of ‘close your heart to every love but mine’, and ‘forsaking all others’.
voluntarily entered into
God is not obliged to relate with human beings, ‘as though he needed anything’—he chooses to do so out of love. In that, God has made us to ‘feel after him and find him’. Christ of his own freewill engaged in carrying out God’s purpose, and we come into true freedom as we relate with him. Before the vows are made in a marriage service, the couple are asked the preliminary question, ‘will you [are you willing to] take this woman/this man . . . ?’—of your own freewill, without compulsion.
Jesus, ‘having loved his own . . . loved them to the end’. So marriage is ‘till death us do part’, for ‘as long as we both shall live’.
We see then that marriage as Christians have come to understand and practice it derives from and is shaped by our knowledge and experience of Christ’s relationship with us. And God’s relationship with us in Christ lies at the heart of God’s purpose for this world.
Marriage and the Purpose of God
God purpose for the world is perhaps best expressed in Ephesians 1:3–6:
the God and Father of our Lord Jesus Christ . . . chose us in Christ before the foundation of the world to be holy and blameless before him in love. He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, to the praise of his glorious grace that he freely bestowed on us in the Beloved.
- Note three particular elements here:
- ‘adoption as his children’—the forming of a family.
- ‘holy and blameless before him’—positive moral purity.
- ‘in love’—issuing from God’s love, resulting in us loving.
Interestingly, these correspond to the purposes given in Christian marriage services for which God instituted marriage—having families and bringing them up, sexual purity and faithfulness, and loving companionship:
- ‘it was ordained for the procreation of children, to be brought up in the fear and nurture of the Lord, and to the praise of his holy Name’. As expressed in a more recent form of the marriage service: ‘In marriage a new family is established in accordance with God’s purpose, so that children may be born and nurtured in secure and loving care, for their well-being and instruction, and for the good order of society, to the glory of God’.
- ‘it was ordained for a remedy against sin, and to avoid fornication’. Modern marriage services say it less directly, yet positively, as ‘the proper expression of natural instincts and affections’ with which God has endowed us, or living ‘a chaste and holy life, as befits members of Christ’s body’.
- ‘it was ordained for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and adversity’. ‘In the joys and sorrows of life, in prosperity and adversity, they share their companionship, faithfulness and strength’.
These three ‘purposes’, derived from the New Testament Scriptures, were commonplaces of mediaeval scholastic theology, and were expounded at length in early Calvinistic services. They were introduced into the English prayer book in 1549, and so were included in the Book of Common Prayer of 1662. From there they have made their way, in various forms, into later marriage services. Here they are given in the original order: family, sexual purity, and loving companionship. More recent services have reversed this order, giving priority to loving companionship and the sexual relationship, with family issuing from that. Either way, they clearly correspond to the greater purpose of God for humanity, as expressed in Ephesians 1:3–6.
The Struggle for Marriage
Given this correspondence, it is not difficult to see why marriage should come under attack, consciously or unconsciously, from those who at present are not aligned with the purpose of God, since it represents in practice that from which they are alienated, or against which they are opposed. A friend who works in human services heard a colleague once say, ‘I hate Jesus, and I hate marriage!’ Interesting that she put those two together. She went on to ask my friend, ‘You’re not one of those Jesus freaks, are you?’ and my friend replied, ‘Well, yes, as a matter of fact I am’.
How should we engage in this struggle? In favour of retaining marriage as it is, it can be well argued that ‘a kid should have a mum and a dad’, and that marriage is a ‘central structure of human nature . . . which has underpinned the wellbeing of society’. There is a place for participating in the public discourse at that level. But there is much more that we can say—and are we not called upon to do so? Why are we hesitant to speak of God in this context? Can we not say that marriage is a sacred bond, instituted by our Creator in making us male and female in the first place; that it is a living sign in our midst of our intended union with God, now and into eternity; and that to change or extend marriage to include other relationships is ultimately to undermine and discard true marriage, and all that it stands for, to our great harm?
Even better, should we not be doing all we can to bring more people through faith and repentance into that relationship with Christ, so that marriage in our community may continue to take its shape from him, and from his relationship with us?
The Secret of the Universe
Is all this just fanciful, out of touch, and irrelevant to where people are in their lives today? A story to finish:
A number of years ago in January we were staying at Victor Harbor, a seaside resort on South Australia’s southern coast. One afternoon we went for a walk to Granite Island across the causeway. At that time there was a chairlift from the end of the causeway to the highest point on the island. Our youngest son wanted a ride on the chairlift, so we put him and his mate on the chairlift, to go up to the top of the hill and down again, and we stayed chatting with the chairlift operator, who seemed to want to talk with us. A very interesting fellow. He was sitting there, getting rather bored, but watching the people come across the causeway, and thinking deeply. Called himself quite a spiritual person, and told us of one or two experiences that made him think this was so. Told us how he had been in and out of churches, but how he believed in God. I had not identified myself as a Christian or a minister—he just came out with all this. He ended up telling us about his marriage. How, when he met his wife, this was one relationship that did not chill off after a while, like all the others had, but remained and grew, and drew him out of himself into the life of another person. And he said, ‘Do you know why I think we get married? It’s not just to have children and raise a family. It is to discover the secret of the universe. I really mean, of God.’
We need to trust that the Holy Spirit is out there, bringing God’s truth to bear in the lives of people—including this chairlift operator!
Martin Bleby, ordained as a priest in the Anglican Church, has served in country, outback and metropolitan South Australia, in the cross-denominational New Creation Teaching Ministry, and as a Chairman of CMS Australia. Now ‘retired’, he remains active in preaching and teaching. He has authored a number of books, including ‘Marriage and the Good News of God’, now out of print but able to be downloaded in pdf format for free from:
What is Church For? Part III
- Written by: Ben Underwood
Ben Underwood continues to pursue answers to questions about the purpose going to church is meant to serve in our lives. This time he knocks on John Calvin’s door and discovers Calvin’s appreciation for seeing church as a mother to believers, educating them in the life of faith.
Ben Underwood is an Associate Minister at St Matthew’s Shenton Park, WA
John Calvin in the Institutes
As I threatened in the last issue of Essentials, here is yet another installment of this meandering essay on what church is for. I am interested to think about why we do what we do at church—all the singing and praying and preaching. What purpose or purposes are these thing supposed to serve? What am I to expect them to do for me and others present? How am I as a believer to make use of them? What am I to be seeking to do for myself as I go to church and participate in what goes on there? Having travelled backwards in time from John Piper to Broughton Knox to Thomas Cranmer and the Anglican homilies, we come to John Calvin, whose clarity of thought and brevity and power of expression has commended him to me for many years. What does Calvin say church is for? I’ll be confining myself, for better or worse, to his discussion of church in the Institutes of the Christian Religion.
John Calvin: Church is an outward help to beget and increase faith in us
Calvin’s substantial discussion of church in book 4 of the Institutes sets church in the context of God’s help given to Christians so that we may come to believe in Christ, and also to go on and grow in our faith in Christ. He begins in this way:
‘As explained in the previous book, it is by the faith in the gospel that Christ becomes ours and we are made partakers of the salvation and eternal blessedness brought by him. Since, however, in our ignorance and sloth (to which I add fickleness of disposition) we need outward helps to beget and increase faith within us and advance it to its goal, God has added these aids that he may provide for our weakness.’
The aids to which Calvin refers are the church (with her pastors and teachers), the sacraments, and the civil order. In this way Calvin makes church, ministry and sacraments (like civil government) a provision for this age, and the time of our mortal flesh.
Guided by her motherly care
Calvin begins to expound church explicitly in this way;
‘I shall start, then with the church, into whose bosom God is pleased to gather his sons, not only that they may be nourished by her help and ministry as long as they are infants and children, but also that they may be guided by her motherly care until they mature and at last reach the goal of faith.’
Calvin returns to the figure of the church as a mother in 4.1.4, after expounding the relevant sections of the creed. He writes,
‘But because it is now our intention to discuss the visible church, let us learn even from the simple title “mother” how useful, indeed how necessary, it is that we should know her. For there is no other way to enter into life unless this mother conceive us in her womb, give us birth, nourish us at her breast, and lastly, unless she keep us under her care and guidance until, putting off mortal flesh, we become like the angels. Our weakness does not allow us to be dismissed from her school until we have been pupils all our lives.’
Continuing the theme of church as education, he soon after quotes Ephesians 4:10-13 and writes, ‘We see how God, who could in a moment perfect his own, nevertheless desires them to grow up into manhood solely under the education of the church.’
The education that believers receive is from the mouth of the pastor as he preaches the gospel and true doctine, which fosters agreement in faith and nourishes the believer. Here is Calvin on the ministry of the church;
‘by its ministry and labour God willed to have the preaching of his Word kept pure and to show himself the Father of a family, while he feeds us with spiritual food and provides everything that makes for our salvation.’
In discussing David’s lamentation over being unable to go up to the temple (Psalm 84:2-3) Calvin says, ‘Surely, this is because believers have no greater help than public worship, for by it God raises his own folk upward step by step.’
Ephesians 4:10-13 and its emphasis on ‘building up the body of Christ… to perfect manhood’ is never far from Calvin’s mind when he considers what church and its activities are for. In discussing what observances will be used in the church he says that ‘we should refer the entire use and purpose of observances to the upbuilding of the church’.
In order to sustain the weakness of our faith
When it comes to what does in fact build up the body of Christ, for Calvin the foundation is Romans 10:17, ‘So faith comes from hearing, and hearing through the word of Christ’ (ESV). It is the word of Christ that nourishes and perfects faith and so that word must lie at the foundation of what happens in church. That is why the first mark of a true church is ‘wherever we see the Word of God purely preached and heard’.
The second mark of the true church is where ‘the sacraments are administered according to Christ’s institution.’ In typical crisp fashion, Calvin opens his discussion of the sacraments saying, ‘We have in the sacraments another aid to our faith (italics mine) related to the preaching of the gospel.’ It is again clear that Calvin sees God’s institutions of church, ministry and sacrament as given to be aids to our faith. His definition of sacrament is
‘an outward sign by which the Lord seals on our consciences the promised of his good will towards us in order to sustain the weakness of our faith; and we in turn attest our piety toward him in the presence of the Lord and of his angels and before men.’
Notice the purpose; ‘in order to sustain the weakness of our faith.’ Calvin continually imagines Christians as weak, ignorant, slothful and fickle, and in great need of the aid of God in sustaining and maturing in faith. Church is the aid God gives, the means by which God parents us by word and sacrament throughout our lives.
That each one from his brother may receive the confession of faith and be prompted by his example.
Calvin does not imagine that the receipt of word and sacrament from the pastors of the church is the only way benfit comes to us in church. He sees important benefits for the the congregation in the activity of common prayer and singing, a benefit that comes in addition to the ministry of preachers of the word and the use of the sacraments. He says,
‘Yet we do not condemn here speaking and singing but rather strongly commend them, provided they are associated with the heart’s affection. For thus do they exercise the mind in thinking of God and keep it attentive – unstable and variable as it is, and readily relaxed and diverted in different directions, unless it be supported by various helps.’
Calvin sees virtue in participation in common prayers because in so praying we invite and prompt others to join in the praise of God. He writes,
‘But the chief use of the tongue is in public prayers, which are offered in the assembly of believers, by which it comes about that with one common voice, and as it were, with the same mouth, we all glorify God together, worshipping him with one spirit and the same faith. And we do this openly, that all men mutually, each one from his brother, may receive the confession of faith and be invited and prompted by his example.’
And noting that Paul, in Col 3, ‘commends spiritual songs, by which the godly may mutually edify one another’, Calvin sees that singing ‘has the greatest value in kindling our hearts to a true zeal and eagerness to pray.’
Until they at last reach the goal of faith
Calvin’s answer to the question what is church for is clear – it is for helping sustain, form and grow our faith in Christ towards its maturity, under conditions of the natural weakness, sloth and fickleness of believers’ hearts. Whereas Piper focussed on church as aimed at enabling the inner experience of satisfaction in God, and Knox focussed on church as enabling the shared experience of fellowship with one another in God’s presence, and the Anglican formularies saw church as enabling an increase in our godliness, Calvin sees church as enabling faith to grow under the unpromising conditions of life in our mortal flesh.
Must we choose between church as aimed at either worship, fellowship, godliness or fostering faith, rejecting Piper or Knox in favour of Calvin or Cranmer and the Anglicans? In my judgment, if we ask who sticks closest to the exposition of church found in the most apposite biblical passages addressing the question of the purpose of church (e.g. 1 Corinthians 12-14 or Ephesians 4), Calvin would score the highest mark. And I observe that the moderns (Piper and Knox) expound on church as the enabler of an experience (worship or fellowship, respectively), whereas the reformers focus on church as the enabler of a progression—growth in godliness (Cranmer et al) or maturity in faith (Calvin). (Perhaps the 20th century’s penchant for the existential makes its presence felt by contrast to the reformer’s penchant for, well, reformation!)
Looking at the differences between our theologians another way, if we try to distil the basic or foremost conception of who the church-going believer is in relation to God from their writing,it seems to me that for Piper the believer is a spiritual worshipper of the one glorious God; for Knox the believer is a joyful fellowshipper with Father, Son, Holy Spirit and God’s people; for certain Anglican homilies, perhaps the believer is best summed up as the thankful and dutiful subject of a great and kind King, and, finally, for Calvin the believer is a child in need of much care, help, instruction and encouragement to stick with Christ, encouragement that comes from our Father through the motherliness of his church. These anthropologies then inform the conception of the purpose of church in the various authors, giving us—expressed in an exaggerated manner to amplify the distinctives—church as ladder to the heavenly places (Piper), church as the communion of saints (Knox), church as our bounden duty and service (the Anglicans) and church as God’s home-schooling (Calvin). There is a job to do in comparing these with the New Testament’s conception(s) of the church going believer in relation to God (see note 14 below).
However interesting it may be to exaggerate the distinctive harmonics in these different accounts of church, it is perhaps best in closing to note how much they share the same basic frequencies. They have a fundamental conception of what church is for in common. They all want the Word of God in the ears of the congregation from the mouth of ministers. They all want ministers who are stirred up by the word of God themselves and are able to stir up the congregation with the same. They all believe church should be a place of encounter with God which inflames us with love for him and all that is his. They all want the congregation to draw near to God and to respond to him in praise and prayer. They all, to some extent, value the example that one believer sets for another as we engage with God together, and also the opportunity that the presence of other believers provides for love to grow up between Christians. May God make our churches such places as these.