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I posted this elsewhere, but it is very relevant to this section. I hope you enjoy it.
[FONT="]Paul fought against the influence of abstraction, idealism and elitism upon his ekklesiai Ultimately, Paul lost. Only a generation or two after the apostle, the abstract categories of theology had become the model for discussing his God and message. Ideals of Graeco-Roman morality like serenity, moderation and courage shaped the ways believers read and applied Paul's instructions on the life of faith. Church conventions of leadership and authority adapted and reinforced the common marks of rank and status. Similar conventions of abstraction, idealism and elitism have continued to shape Christian thought and practice almost without exception and across all traditions to the present day. Evangelicalism is no exception."[/FONT]
[FONT="]Paul's gatherings focused on integrating allegiance to Jesus Christ with everyday concerns. The people met to equip one another for the decisions and options they would face outside the gathering. The gathering did not convene for religious worship. They did not gather for a rite. Nor do the sources suggest a meeting structured around the reading and exposition of Scripture following the model of the synagogue. They met to fellowship around their common relationship to one another on account of Christ. Most evangelicals agree that a rite is not central to church; most argue that preaching is central. But rite and preaching share common ground. Both are clergy-cantered. Perhaps the reason so many theologians and clergy resist any shift away from the centrality of the sermon lies not only in the fear of subjectivism or heresy, but also in the fear of losing control and prestige.[/FONT]
[FONT="]Professionalism, even elitism, marks the sermon and the service and distinguishes clergy from congregation. Paul faced something similar at Corinth. The strong had transferred to themselves certain social and religious marks of rank and status-education, eloquence, a leader's style, even clothing. They had also come to regard the fruits of Christ's work-the Spirit and the evidences of his presence-as further marks of status, even "spiritual" status. Paul would not tolerate this creation of new rank within the assembly. He urged the Corinthians to see what they had as gifts of grace. They must honour the least honourable. This was not conventional; it was not moral. This was not theology; it was not about words. This was the meaning of grace.[/FONT]
[FONT="]Little in modern Christian experience matches this. Academic, congregational and denominational life functions along clear lines of rank, status and honour. We preach that the gospel has ended elitism, but we rarely allow the implications to go beyond ideas. Paul, however, actually stepped down in the world. His inversions of status were social realities, not intellectualized reforms.[/FONT]
[FONT="]Dying and rising with Christ meant status reversal. In Paul's case, he deliberately stepped down in the world. We must not romanticize this choice. He felt the shame of it among his peers and potential patrons yet held it as the mark of his sincerity. Moreover, it played a crucial role in the interplay of his life and thought. Tentmaking was critical, even central, to his life and message. His labour and minis[bless and do not curse] try were mutually explanatory. Yet for most of us, "tent making" belongs in the realms of missionary journals and far-flung shores. As a model for ministry in the United States, Britain or Australia, it remains as unseemly to most of us as it did to the Corinthians. At best it is second best.[/FONT]
[FONT="]Evangelicalism will not shake its abstraction, idealism and elitism until theologians and clergy are prepared to step down in their worlds. Some might argue that since the world often shows contempt for the pastoral role, then professional ministry is itself a step back. But that is to ignore the more pertinent set of social realities: evangelicalism has its own ranks, careers, financial security, marks of prestige and rewards. Within that world, professional ministry is rank and status.[/FONT]
[FONT="]Paul's conversations were rich in stories. These stories characterized the gathering. The believers came together around Christ and his story. They also came with their own stories. They came to (re)connect their stories to his and to each others' stories. That was the gathering. They taught, prophesied, shared, ate, sang and prayed their stories-their lives-together around Christ. The Spirit made the conversation possible. All the people shared the Spirit through whom they met God and one another face to face. They urged one another in conversation to grow into the full measure of their freedom and dignity.[/FONT]
John
NZ
[FONT="]Paul fought against the influence of abstraction, idealism and elitism upon his ekklesiai Ultimately, Paul lost. Only a generation or two after the apostle, the abstract categories of theology had become the model for discussing his God and message. Ideals of Graeco-Roman morality like serenity, moderation and courage shaped the ways believers read and applied Paul's instructions on the life of faith. Church conventions of leadership and authority adapted and reinforced the common marks of rank and status. Similar conventions of abstraction, idealism and elitism have continued to shape Christian thought and practice almost without exception and across all traditions to the present day. Evangelicalism is no exception."[/FONT]
[FONT="]Paul's gatherings focused on integrating allegiance to Jesus Christ with everyday concerns. The people met to equip one another for the decisions and options they would face outside the gathering. The gathering did not convene for religious worship. They did not gather for a rite. Nor do the sources suggest a meeting structured around the reading and exposition of Scripture following the model of the synagogue. They met to fellowship around their common relationship to one another on account of Christ. Most evangelicals agree that a rite is not central to church; most argue that preaching is central. But rite and preaching share common ground. Both are clergy-cantered. Perhaps the reason so many theologians and clergy resist any shift away from the centrality of the sermon lies not only in the fear of subjectivism or heresy, but also in the fear of losing control and prestige.[/FONT]
[FONT="]Professionalism, even elitism, marks the sermon and the service and distinguishes clergy from congregation. Paul faced something similar at Corinth. The strong had transferred to themselves certain social and religious marks of rank and status-education, eloquence, a leader's style, even clothing. They had also come to regard the fruits of Christ's work-the Spirit and the evidences of his presence-as further marks of status, even "spiritual" status. Paul would not tolerate this creation of new rank within the assembly. He urged the Corinthians to see what they had as gifts of grace. They must honour the least honourable. This was not conventional; it was not moral. This was not theology; it was not about words. This was the meaning of grace.[/FONT]
[FONT="]Little in modern Christian experience matches this. Academic, congregational and denominational life functions along clear lines of rank, status and honour. We preach that the gospel has ended elitism, but we rarely allow the implications to go beyond ideas. Paul, however, actually stepped down in the world. His inversions of status were social realities, not intellectualized reforms.[/FONT]
[FONT="]Dying and rising with Christ meant status reversal. In Paul's case, he deliberately stepped down in the world. We must not romanticize this choice. He felt the shame of it among his peers and potential patrons yet held it as the mark of his sincerity. Moreover, it played a crucial role in the interplay of his life and thought. Tentmaking was critical, even central, to his life and message. His labour and minis[bless and do not curse] try were mutually explanatory. Yet for most of us, "tent making" belongs in the realms of missionary journals and far-flung shores. As a model for ministry in the United States, Britain or Australia, it remains as unseemly to most of us as it did to the Corinthians. At best it is second best.[/FONT]
[FONT="]Evangelicalism will not shake its abstraction, idealism and elitism until theologians and clergy are prepared to step down in their worlds. Some might argue that since the world often shows contempt for the pastoral role, then professional ministry is itself a step back. But that is to ignore the more pertinent set of social realities: evangelicalism has its own ranks, careers, financial security, marks of prestige and rewards. Within that world, professional ministry is rank and status.[/FONT]
[FONT="]Paul's conversations were rich in stories. These stories characterized the gathering. The believers came together around Christ and his story. They also came with their own stories. They came to (re)connect their stories to his and to each others' stories. That was the gathering. They taught, prophesied, shared, ate, sang and prayed their stories-their lives-together around Christ. The Spirit made the conversation possible. All the people shared the Spirit through whom they met God and one another face to face. They urged one another in conversation to grow into the full measure of their freedom and dignity.[/FONT]
John
NZ
