The
Head of the Church is Jesus Christ.
He is our only leader, teacher, and king. Recognizing this, the Presbyterian Book of Order does not name anyone else as a “leader”, and talks
about leadership only in very limited ways. First, it mentions leadership in terms of the practical
organizing of music and worship.
Then our polity recognizes leadership as the work of gathered councils,
not individuals. Finally, and
barely more than implicitly, leadership is mentioned as something related to
pastors. But it is not listed
among a pastor’s main tasks. The Book of Order also never mentions leadership among the responsibilities of any staff
person.
Jesus
Christ is the only Leader of the church, and he is nothing if not a change
agent. His proclamation of the
Kingdom of God is a direct assault on the status quo. And his whole ministry is a
demonstration of radical change, as he brings people from disease, disorder,
and bondage, to healing, wholeness, and freedom. He is crucified for his work in advocating and instituting
change, from his embrace of women and others excluded from power, to his
predictions of the demise of the ruling elite.
If
Jesus were about “technical” change, he would have talked about tweaking the
details of the institutional Judaism of his time. He would have worked within the institutional boundaries,
goals, and definitions of establishment religion. This might have annoyed some entrenched interests, but it is
doubtful that we would ever have heard of him. And he would not have been enough of a threat to Rome for
them to bother crucifying.
If
Jesus were about “adaptive” change, he would be advocating ways to bring
Judaism into a more efficient and effective alignment with the economic and
political order of imperial Rome. Adaptive
change is usually about responding to a changing environment. For a business this has to do with new
technologies, changing attitudes, different political structures, evolving
social mores and expectations, shifts in the market, different competition, and
so on.
In
the church, we might speak about “adapting” to a “post-Christendom” context,
where the church has to deal with having a significantly different place in
society. Now we have less money,
lower prestige, and diminished status. People today have more religious options, including the increasingly
popular choice of having no religious affiliation at all.
Ecclesial life today is burdened by empty buildings, aging
congregations, dwindling resources, and a society that often reacts to religion
with indifference or hostility. Adapting to this environment would mean
downsizing, reallocating resources, streamlining structures and procedures,
becoming more flexible, changing our messaging, learning new technologies, and
so forth.
But
Jesus isn’t about either of those kinds of change. He proclaims the Kingdom of God. The Kingdom of God goes far beyond both technical and adaptive
change. It is even more
comprehensive than a revolutionary
change, which is at least a step beyond the kinds of change discussed so far. Revolutionary change would have Jesus
advocating the overthrow of Rome and the religious establishment. He would want to replace that empire
with new leaders.
The
Kingdom of God requires an order of change that is beyond even a
revolution. It requires apocalyptic change. Apocalypse is not about the destruction
of creation, as some perversely imagine; it has to do with what is revealed at the heart and core of
reality. The Greek word for
apocalypse means revelation.
Apocalyptic
change is an awakening of human nature to the deepest truth of its own nature
and destiny. It turns everything upside down and demands a
change of the entire system, beginning in the souls and bodies of people, and
extending to include the nature and practice of leadership itself.
“So Jesus called them and said to them,
‘You know that among the Gentiles
those whom they recognize as their
rulers lord it over them,
and their great ones are tyrants
over them.
But it is not so among you;
but whoever wishes to become great
among you must be your servant,
and whoever wishes to be first
among you must be slave of all.
For the Son of Man came not to be
served but to serve,
and to give his life a ransom for
many’” (Mark
10:42-45).
Apocalyptic
change doesn’t just reject the current ruling empire; it rejects the whole idea
and practice of some people ruling over others at all. It rejects coercive
power itself, and replaces it with a regime of non-violence and peace. Apocalyptic change doesn’t just temper
and channel our ego-centricity in more creative, efficient, and mutually
beneficial directions; it rejects the whole idea and practice of letting our
ego-driven personality be the sole lens through which we view the world, and
replaces it with a multifaceted view of the soul that sees and responds
directly to reality. Apocalyptic
change gets rid of domination altogether.
This
is way beyond mere adaptation to a changing environment. The Lord does not adapt to the society
of his day. Rather, he calls his
gathered community to grow continually into its identity as the people of
God. In this respect, the kind of
change the church requires is more like metamorphosis.
The church of Jesus Christ is
called to adapt only and always to the good news of the Kingdom of God. This kind of adaptation is apocalyptic;
it is a response to an expression of the true nature, purpose, and destiny of
the church, as revealed to it by God.
No comments:
Post a Comment