Matthew 22: 35-38 & II Timothy 1: 13-14 
Five Theses on Ministry

Why did I persist in this quixotic endeavor?  All the church planting experts (including my own District Superintendent) told me it was demographically doomed from the outset, and I figured from the beginning myself that they were probably right.  Toccoa did not need another church.  She might have needed a church of a different kind, but she was culturally unlikely to recognize that need or to support such a thing if it were offered.  But I had to try.  For I had become convinced that the conventional Evangelical, Fundamentalist, and Charismatic congregations surrounding me had bits and pieces of the Truth but were failing to offer -- and were in fact actually hostile to -- the spiritual wholeness of full-orbed biblical Christianity. 

That is a claim that takes some substantiating.  So let me nail my Five Theses to the virtual Church Door, as it were.  If that makes me only one nineteenth the Reformer that Luther was with his Ninety-Five, well, it is a start.

I tried to summarize what we had been about in my final message to Trinity Fellowship on that last Sunday when we finally laid her to rest.  I took as my text on that solemn occasion I Timothy 1: 13-14. "Retain the standard of sound words which you have heard from me, in the faith and love which are in Christ Jesus. Guard through the Holy Spirit who dwells in us the treasure which has been entrusted to you." I took these words as my final exhortation not because I think I am the equal of Paul, but because our situations seemed parallel. And so I had been asking myself that week, "What is the treasure that I have been trying to entrust to this congregation for the last nine years?"  I tried to summarize it in these theses. 
 

I.  GOD MADE -- AND GOD MEANS -- HUMAN BEINGS TO BE WHOLE PERSONS, INCLUDING NOT ONLY EMOTION AND WILL BUT ALSO MIND AND IMAGINATION  (Matthew 22: 35-38). 

And one of them, a lawyer, asked him a question, testing him, "Teacher, which is the greatest commandment in the Law?"  And he said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind." 

This principle comes from no less an Authority than our Lord himself, who went out of his way to insert the mind into his answer to the question about the greatest commandment. Fallen human philosophies lead to fragmentation;  Biblical Christianity fosters unity. Thus, secular thought treats Man as a body alone, while human religions treat him as a spirit trapped in or burdened by the body. But Christianity uniquely among all philosophies teaches the Incarnation of Spirit in our Lord and the Resurrection of the Body in Him and in us. Thus, Body and Spirit are integrated rather than opposed, unified rather than fragmented, as Gerard Manley Hopkins shows in his glorious sonnet:
 

As with the Spirit and the Body, so with the Mind and the Emotions:  integration rather than opposition, unity rather than fragmentation is the goal.  A Christianity that is content to be merely emotional (or merely intellectual) is simply inauthentic Christianity. So how then do we end up in a religious culture which believes that the human mind is the only part of our nature which is so fallen that Christ can't redeem it, the Holy Spirit can't sanctify it, and God can't use it? That its only legitimate function is that of thinking up clever arguments against its own use? 

Anti-Intellectualism is not just an error; it is a heresy, a denial of the faith, if we take seriously our Lord's very own definition of the Greatest Commandment. We at Trinity had not just been eggheads wanting a style of worship we liked; we had been people who long for wholeness struggling against a false spirituality that would deny it to us. "God," said Thomas More in Robert Bolt's play The Man for All Seasons, "made the Angels to show him splendor, as he made the animals for their innocence and the plants for simplicity. But Man he made to serve him wittily, in the tangle of his mind." So we must not just repudiate Anti-Intellectualism as false spirituality and false religion, we must incarnate the opposite (unity and wholeness) for all the world to see. Otherwise, we become implicated in a false spirituality which is ultimately a denial of the faith.
 

II.  If thesis no. 1 is true, then CHURCH MINISTRY SHOULD RECONSTITUTE, REUNIFY, AND REBUILD THOSE WHOLE PERSONS GOD INTENDED OUT OF THE FRAGMENTS CREATED BY SIN (Ephesians 4: 11-16). 

And he gave some as apostles, and some as prophets, and some as evangelists, and some as pastors an teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ until we all attain to the unity of the faith and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ.  As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine . . . but speaking the truth in love, we are to grow up in all aspects unto Him who is the head, even Christ, from whom the whole body, being fitted and held together by that which every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.

In this classic description of ministry from Ephesians, the Goal is to grow up into Christ; the Method is by speaking the Truth in Love. And we are to grow up into Christ "in all aspects" (v. 15).  How did those words get left out of the Bible of American Evangelicalism, whose fragmented view of spirituality leads to a compartmentalized approach to spiritual life? For they mean nothing less than that the Church is trying to grow people who think like the One who designed the stars, who astounded the rabbis, and who defeated the Pharisees; people who imagine the world like the One who wrote the parables; who make choices like the One whose meat and drink was to do the will of his Father; who serve like the One who washed his disciples' feet; and who love like the One who died on Calvary. 

If then we are satisfied simply to teach people to follow a set of rules or train them to buy the approved style of kitsch or move them to cry at altars, our ministry is less than authentic Christianity. It is a false spirituality which has denied the faith.
 

III.  If both of these things are true, then EXPOSITORY PREACHING IS ESSENTIAL TO AUTHENTIC CHRISTIAN MINISTRY (II Timothy 3: 15-17, Colosians 1: 28).

From childhood you have known the sacred writings which are able to give you the wisdom that leads to salvation through faith which is in Christ Jesus.  All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness that the man of God may be adequate, equipped for every good work.

And we proclaim Him, admonishing every man and teaching every man with all wisdom, that we may present every man complete in Christ. 

Exposition is not just a preferred style of preaching. It is the mandated approach to preaching. For God has spoken in Christ and in Scripture, and this--not the opinions of men--is the only spiritual food worth offering people. We have already seen that speaking the Truth in Love is essential to ministry. And our primary access to this Truth which transforms is through a Text (the  graphe, or writings, inspired or "breathed out" by God according to II Timothy 3: 16). This text was made of a certain series of words structured in a certain context at a certain time in history. Unless that Text then is understood in terms of its Author's and its authors' intent, discernible only by prayerful attention to its details -- unless it is thus understood and applied, we build on sand and have nothing to offer.
 

I do not hesitate to say it: to accept anything less from our pastors denies the doctrine of Inspiration and implicates us in a false spirituality which has ultimately, whatever its intentions, denied the faith.
 

IV.  If these things are true, it also follows that A SACRAMENTAL CAST OF MIND IS ESSENTIAL TO AUTHENTIC CHRISTIAN MINISTRY (I Corinthians 11: 23-26).

For I received from the Lord what I also delivered unto you, that the Lord Jesus in the night in which he was betrayed took bread;  and when he had given thanks, he broke it, and said, "This is my body, which is for you;  do this in remembrance of me." In the same way he took the cup also, saying, "This cup is the new covenant in my blood; do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes.

Two of the most unique doctrines of Scripture are Creation and Incarnation. There is no Christianity if they are denied. In both of them, the Spiritual expresses itself in and through the Material. For historic, biblical Christianity, matter (or the body) is not the tomb or the prison of spirit but is the medium of the spirit, the material in and through which it works. For Man is, as Thomas Browne said, "that great and true Amphibium, created to live not in divers elements but in divided and distinguished worlds." We are the place where Spirit and Matter most crucially come together, the place where they meet. Therefore, any ministry which flows from that Spirit -- the God who created the physical world and made us in his image -- to that Man -- the one who was made in the image of God -- is going to partake of this incarnational pattern.

It is precisely in The Lord's Supper that we find that incarnational pattern, as the spiritual significance of the Lord's person and his sacrifice, his New Covenant, is expressed by -- in and through -- the physical elements of bread and wine. The Lord's Supper therefore is a paradigm (a foundational and defining model or pattern) not only for the Content of the Gospel (as we show forth Christ's death until he come) but also for the Method of Ministry (incarnation). 

When the makeup of the congregation permits, this incarnational, i.e., sacramental, cast of mind should be expressed by the Church returning to its historic role as the great Patron and Nurturer of the Arts. That had certainly been part of our identity at Trinity. One of our ministries, which still survives the dissolution of the church itself, was a writers and artists' support group known as Inklings II, in honor of the group that met with C. S. Lewis twice a week in Oxford in the middle of the twentieth century.  In every congregation, it should be expressed by the Centrality of the Sacramental. Here the Spiritual is expressed in and through the Material, bread and wine. As Man was created to have a Mind, authentic Christian ministry must be based on the sound exposition of the Word; as he was created to be a Spirit expressing itself through a Body, authentic Christian ministry must be centered on the Lord's Supper.
 

Communion therefore should not be occasional and peripheral but continual and central to our worship. Dare we say it? Anything less than this is a failure to understand the most basic doctrines of Christianity (not to mention our Lord's instructions). It is a false spirituality which has denied the faith.
 

V.  If all these things are true, then THE NEW TESTAMENT PATTERN OF WORSHIP IS ALSO ESSENTIAL TO AUTHENTIC CHRISTIAN MINISTRY (I Corinthians 14: 26, Hebrews 10: 24-25).

What then is the outcome, brethren?  When you assemble, each one has a psalm, has a teaching, has a revelation, ahs a tongue, has an interpretation.  Let all things be done for edification.

Let us consider how to stimulate one another to love and good deeds, not forsaking our own assembling together, as the habit of some is, but encouraging one another.

  "Each one," according to these verses, comes with a teaching, an exhortation, a psalm; we assemble together to stir up "one another" to love and good deeds. Yet Evangelical Protestant worship in America has typically consisted of a large number of people sitting passively in their pews and watching the Performance that happens up at the front of the auditorium. So how did these words fall out of the Bibles used by American Evangelicals? When do these things happen in their "worship" services? As Man is a Mind, Exposition is foundational; as Man is a Spirit expressing itself through a Body, the Sacraments are central; and as Man was made to be a social animal, Mutuality is essential to true Christian worship and ministry. We look back to Ephesians 4: 16 again:  the body grows through what is supplied by each individual part. Only as ministry is mutual can we grow as we are designed to; only as ministry is mutual can Christ fully be made manifest in and through the Congregation.
 

The "entertainment model" for ministry, in which everybody sits passively in their pews watching the performance provided for them up on the stage, is simply disobedient and inauthentic Christianity, a false spirituality that has implicitly denied the faith.
 

CONCLUSION: 

Well, these are my five theses: God made and meant us to be whole persons, including mind and imagination; church ministry must reflect this fact by restoring that wholeness and unity out of the fragmentation created by sin; therefore, Expository Preaching, a Sacramental Cast of Mind, and the NT pattern of Mutual Ministry are essential to authentic Christianity. Not desirable; not ideal; not preferable; essential. For otherwise we deny by implication if not outright the most unique and fundamental doctrines that make the Christian faith what it is.

Trinity Fellowship was founded for one reason: out of the conviction that these principles are indeed essential to Authentic Christianity. They are not a matter of style, or of preference, or of taste. They are a matter of obedience. And therefore, if t