On the church's eternality and "church as mission"
"The Church is Catholic, that is, universal. First, it is universal in place, because it is worldwide. This is contrary to the error of the Donatists. For the Church is a congregation of the faithful; and since the faithful are in every part of the world, so also is the Church: 'Your faith is spoken of in the whole world' [Rm 1:8]. And also: 'Go into the whole world and preach the gospel to every creature' [Mk 16:15]. Long ago, indeed, God was known only in Judea; now, however, He is known throughout the entire world. The Church has three parts: one is on earth, one is in heaven, and one is in purgatory.
"Second, the Church is universal in regard to all the conditions of mankind; for no exceptions are made, neither master nor servant, neither man nor woman: 'Neither bond nor free; there is neither male nor female' [Gal 3:28].
"Third, it is universal in time. Some have said that the Church will exist only up to a certain time. But this is false, for the Church began to exist in the time of Abel and will endure up to the end of the world: 'Behold, I am with you all days, even to the consummation of the world' [Mt 28:20]. Moreover, even after the end of the world, it will continue to exist in heaven [Sed post consummationem saeculi remanebit in caelo]."
This is Thomas Aquinas's all too brief discussion of the church's catholicity in his exposition of the Apostles' Creed. Yesterday on Twitter I quoted the last section, on the eternality or temporal catholicity of the church, with some comments following it. Specifically, I wrote, "This text is ground zero for returning to the Bible to counter the argument that the church—God's people— is constituted by mission."
I got a lot of helpful replies, mostly pushing back or challenging my challenge to the claim that the church is constituted by mission. As I said later, the tweets weren't intended primarily to be polemical; I was preparing to teach Thomas's text in class, and so I jotted some thoughts down on Twitter before heading off. And though John Flett's The Witness of God is on my shelf, I've yet to read it, so I can't speak substantively to where our disagreements might lie, if anywhere.
But let me float a few questions to the church-as-mission folks, for greater clarity of understanding, at least on my side of things.
First, what motivates the claim that mission constitutes the church? Or, put differently, what are the stakes? One reply requested a less polarizing approach to this question. My response was and is this: I'm trying to lower the volume in our ecclesiological rhetoric. My sense is that, in recent decades and perhaps the last century, talk about mission has become over-inflated relative to its material importance to the doctrine of the church as such. What I'd like to say, simply, is: Mission is a crucial feature of the church, though it neither defines nor constitutes it. Or perhaps: Mission constitutes the church militant, but not the church triumphant. My question is: What would be lost if we say "the mission is consummated with the kingdom's coming in full, yet the church endures in the new creation as God's elect and holy people," etc., etc.?
Second, is there biblical support for the church's "sending" being something other than or beyond what is spelled out in Matthew 28:19-20 and Acts 1:8? That is, is God's people "sent" prior to Christ's sending of the apostles (and the apostolic church) or following his second advent? Where in the Bible suggests that?
Third, all the counter-proposals I saw (on Twitter: again, Flett excepted) very quickly became metaphorical in the extreme and/or reductive to the point of emptying the concept. That is, "sending" is interpreted in terms of Gregory of Nyssa's epektasis, the never-ending journey into the infinite life of the triune God's eternal, inexhaustible fellowship. (My friend Myles Werntz posed this idea.) Well, okay ... but what work is "sending" doing there that epektasis isn't already doing? Why hold on to "sending" when we have another term or concept that is perfectly adequate to the job? Others suggested something like the church's never-ending task in the eschaton of worshiping God or testifying to one another about God's grace and love. Sure, those are traditionally (and biblically) the description of what it is we'll be doing in the kingdom; but what conceptual connection exists between those activities and "being sent"? All kinds of descriptions of life in resurrected glory exist in the church's tradition, and few to none include or require language of "sending." (Cf. Dante's Paradiso.) So what, again, does "sending" add materially to the description? "Sending" cannot and should be reduced to "asked/called to do stuff"/"tasked with actions from and for God." Why not advert, say, to cultic language, in which we will all be priests, ministering in the one temple of the one new world of God? You don't need "sending" language for that.
So on and so forth. But my fourth and last query gets to the heart of the matter, I think, which is this: My push-back on church-as-mission is meant, theologically, to de-center ecclesiology that (a) makes Israel secondary or subordinate to the missionary church and/or (b) conceives of election and peoplehood as essentially instrumental, coordinated as a means to some greater end. My counter—and this will be the article, God willing, I write sometime in the next few years—is that divine election to peoplehood is in part an end in itself. Israel is called to be holy, set apart from the nations, to witness to the divine glory and grace, and to be a divine blessing to the nations: yes and amen. But Israel is also called by God simply out of God's inexplicable, unpredictable love for Israel, and therefore out of God's bottomless desire to bless the children of Abraham, the friend of God. Pentecost and ekklesia open up the people of God to the gentiles through faith in Israel's Messiah, and indeed, that was always God's intention for the world; hence the mission to the nations, Christ's sending of the apostles to every corner of the earth as his witnesses. But when the mission is completed—when the gospel has been proclaimed to every nation and people under the sun, when "the full number of the gentiles has come in" (Rom 11:25)—then all Israel will be saved, and will live as God's people under God's reign in God's new creation, no longer sent, but gathered in the city of God where God dwells with them, they as his people, he as their God. But "peoplehood" will not be defunct as a concept in the same way as "mission," for the saints in glory will not be a mere aggregate of individuals, but the corporate bride of Christ, the holy Israel of YHWH, from everlasting to everlasting.
Those are the stakes as I see them. But what say y'all?
"Second, the Church is universal in regard to all the conditions of mankind; for no exceptions are made, neither master nor servant, neither man nor woman: 'Neither bond nor free; there is neither male nor female' [Gal 3:28].
"Third, it is universal in time. Some have said that the Church will exist only up to a certain time. But this is false, for the Church began to exist in the time of Abel and will endure up to the end of the world: 'Behold, I am with you all days, even to the consummation of the world' [Mt 28:20]. Moreover, even after the end of the world, it will continue to exist in heaven [Sed post consummationem saeculi remanebit in caelo]."
This is Thomas Aquinas's all too brief discussion of the church's catholicity in his exposition of the Apostles' Creed. Yesterday on Twitter I quoted the last section, on the eternality or temporal catholicity of the church, with some comments following it. Specifically, I wrote, "This text is ground zero for returning to the Bible to counter the argument that the church—God's people— is constituted by mission."
I got a lot of helpful replies, mostly pushing back or challenging my challenge to the claim that the church is constituted by mission. As I said later, the tweets weren't intended primarily to be polemical; I was preparing to teach Thomas's text in class, and so I jotted some thoughts down on Twitter before heading off. And though John Flett's The Witness of God is on my shelf, I've yet to read it, so I can't speak substantively to where our disagreements might lie, if anywhere.
But let me float a few questions to the church-as-mission folks, for greater clarity of understanding, at least on my side of things.
First, what motivates the claim that mission constitutes the church? Or, put differently, what are the stakes? One reply requested a less polarizing approach to this question. My response was and is this: I'm trying to lower the volume in our ecclesiological rhetoric. My sense is that, in recent decades and perhaps the last century, talk about mission has become over-inflated relative to its material importance to the doctrine of the church as such. What I'd like to say, simply, is: Mission is a crucial feature of the church, though it neither defines nor constitutes it. Or perhaps: Mission constitutes the church militant, but not the church triumphant. My question is: What would be lost if we say "the mission is consummated with the kingdom's coming in full, yet the church endures in the new creation as God's elect and holy people," etc., etc.?
Second, is there biblical support for the church's "sending" being something other than or beyond what is spelled out in Matthew 28:19-20 and Acts 1:8? That is, is God's people "sent" prior to Christ's sending of the apostles (and the apostolic church) or following his second advent? Where in the Bible suggests that?
Third, all the counter-proposals I saw (on Twitter: again, Flett excepted) very quickly became metaphorical in the extreme and/or reductive to the point of emptying the concept. That is, "sending" is interpreted in terms of Gregory of Nyssa's epektasis, the never-ending journey into the infinite life of the triune God's eternal, inexhaustible fellowship. (My friend Myles Werntz posed this idea.) Well, okay ... but what work is "sending" doing there that epektasis isn't already doing? Why hold on to "sending" when we have another term or concept that is perfectly adequate to the job? Others suggested something like the church's never-ending task in the eschaton of worshiping God or testifying to one another about God's grace and love. Sure, those are traditionally (and biblically) the description of what it is we'll be doing in the kingdom; but what conceptual connection exists between those activities and "being sent"? All kinds of descriptions of life in resurrected glory exist in the church's tradition, and few to none include or require language of "sending." (Cf. Dante's Paradiso.) So what, again, does "sending" add materially to the description? "Sending" cannot and should be reduced to "asked/called to do stuff"/"tasked with actions from and for God." Why not advert, say, to cultic language, in which we will all be priests, ministering in the one temple of the one new world of God? You don't need "sending" language for that.
So on and so forth. But my fourth and last query gets to the heart of the matter, I think, which is this: My push-back on church-as-mission is meant, theologically, to de-center ecclesiology that (a) makes Israel secondary or subordinate to the missionary church and/or (b) conceives of election and peoplehood as essentially instrumental, coordinated as a means to some greater end. My counter—and this will be the article, God willing, I write sometime in the next few years—is that divine election to peoplehood is in part an end in itself. Israel is called to be holy, set apart from the nations, to witness to the divine glory and grace, and to be a divine blessing to the nations: yes and amen. But Israel is also called by God simply out of God's inexplicable, unpredictable love for Israel, and therefore out of God's bottomless desire to bless the children of Abraham, the friend of God. Pentecost and ekklesia open up the people of God to the gentiles through faith in Israel's Messiah, and indeed, that was always God's intention for the world; hence the mission to the nations, Christ's sending of the apostles to every corner of the earth as his witnesses. But when the mission is completed—when the gospel has been proclaimed to every nation and people under the sun, when "the full number of the gentiles has come in" (Rom 11:25)—then all Israel will be saved, and will live as God's people under God's reign in God's new creation, no longer sent, but gathered in the city of God where God dwells with them, they as his people, he as their God. But "peoplehood" will not be defunct as a concept in the same way as "mission," for the saints in glory will not be a mere aggregate of individuals, but the corporate bride of Christ, the holy Israel of YHWH, from everlasting to everlasting.
Those are the stakes as I see them. But what say y'all?
