I have been thinking recently about the idea of the community of faith. The whole concept of community and fellowship seem to have fallen into such disrepute in the church as of late and there is a desperate need to re-apprehend this reality. What was it that the apostles considered fellowship and how was that manifest in their midst. Was it merely a monthly potluck and a ice-cream social after a guest speaker, or was there some thing, more, something deeper which was intended.

Significant insight to this mystery is to be found in the First Epistle of the Apostle John the Beloved. The first four verses of the letter are such a beautiful look into the issues that were so important to this Father of the Church. If the first verses of his gospel were a basis of Christology (the theology of Christ), then the first verses of his epistle were a basis of ecclesiology (the theology of the church).

John begins with talking about the common testimony of this man Jesus. He describes the intimate relationship which they each possessed to this man. They had not merely received a garbled rumor, some third-hand, half-remembered explanation; they had experienced him, heard, touched, felt, and known him. Then John seems to switch streams, he segues into a statement about fellowship together, saying, “that which we have seen and heard (concerning this man Jesus who they had experienced) we proclaim also to you, so that you too may have fellowship with us.”

The “so that” in this sentence is so crucial. At first is seems as if John is just writing a  flowery statement about having intimacy with Christ, but here he makes it clear, no, he has actually been talking the whole time about the basis of relating to each other.

To the apostles, fellowship was not merely some abstract idea divorced from a concert reality. He is making it clear that his relationship with this people is not based on just some nice feelings or touching thoughts. They were in community with each other because they shared in a common testimony of this God-man Jesus, who they knew, heard, saw dead, buried and raised in power, who they experienced.

The thing about family is that it forces us into relationship. We cannot just disengage from family or ignore them. I think that was John’s point; that the church was this new family, the new humanity, and it was not based on bloodline and ancestry but on this man and what they believed about him and if we shared this common truth, this experience of a man, then we are family and no matter what we had to remain in relationship with each other.

If you believed in his testimony then there was nothing that could make you not a part of the family, and if you didn’t, then there was nothing you could do to be part of the family outside of that testimony. What held everyone together was this common testimony of his God-man.

And that was the beauty of fellowship, that it was based in this common testimony, the beauty of this one who was exalted above all others. Today then when we fellowship we do so based on this common story, not just what was done in history by this man, but how this one who was raised up to the right hand of the Father manifests himself today, what he did in our lives yesterday, last week, this month, we share this testimony and have fellowship together, “and indeed our fellowship is with the Father and with his Son Jesus Christ.”

June Newsletter

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I tell you, the revelation of the judge is the proof that he is your husband. He doesn’t act like your husband, he doesn’t feel like your husband sometimes, he is your husband and that’s why he demands all of your heart and releases judgments that cause all of your heart to come forth in love for him and that’s why at the end of the age he’ll stand up and say “this one is mine and you can not pour out her righteous blood any more, and you can not steal her affections and cause her to be an adulteress any longer” — Shelly Hundley, “Seven Qualities of the Beautiful Judge.” The Turn Word.

Below is the audio recording of the fifth session, Enjoy.

Seven Qualities of the Beauty of the Judge: Part I

Exodus

So I was thinking after a conversation I had with a friend about this topic of “holistic faith” and covenantal theology, what I am calling here, the Wholism of Faith, that is, the rule by which we follow to arrive at our idea of orthodox theology. The main premise it based on the understanding of continuity in all sections of theology, all of which are supporting the over arching crux of history.

Faith then is Historical in nature, and not primarily epistemological, that is to say, the study of God is much more concerned with the observance of his intervention in history through time more than the acquisition of knowledge gathered through reason (or otherwise). While “word” (spoke revelation) is of great value in Christian faith, with Yahweh, “the Word” is a person, therefore more than the declaration of syllables, The Word becomes a performer of action, breaking into natural history and declaring attribute through deed.

Revelation is delivered through the context of event, and to separate the two is to castrate the spoke word of it’s walked out meaning. The Exodus became the backbone of the Jewish faith for just this reason. God broke in on natural history and displayed his attributes on a national scale, and then, in the context of the greatest in-breaking of power and glory, which shook Egypt and sent the fame of Yahweh throughout the nations of the earth, God descends in the wilderness upon the mountain and there, in the context of his action, punctuates his deeds through speaking forth the revelation of his name.

Word and action are thus inseparable.

What is more, actions remain continual, that is the actions, the in-breakings of the Lord are not episodic events which remain isolated from each other and bear no commonality, they carry with them continuity, each new action better clarifying the previous and none contradicting. It is within this context which the covenantal promise is invoked. The action presenting an adequate down payment, a first fruits as it were, the Lord then evokes the covenantal promise which declares that which the Lord promises to do. Without understanding of the action, the first fruit, there can be no talk of understanding the fullness of the expected promise.

Thus the Wholism of Faith is the mode of understanding how each action (event subsequently enlightened by spoken revelation) informs each promise (spoken revelation declaring a subsequent action) and provides us a congruent understanding of the knowledge of God.

To understand how God will act in the future we look at how God has acted in the past. Instead of History being separated into multiple dispensations under which God’s responds differently from that of the previous dispensation. History is understood as a congruent unfolding of God’s interaction with his people. All in breakings of the Lord are to be seen as eschatological statements which declare the knowledge of God and foreshadow an ultimate reality which is yet to come.

All controversy in our understanding of God must be resolved through looking at the common history of the faith. We understand all that God will do by what he has said (the declaration of his divine name and promises [that is the covenants]) in the past, and we understand all he has said in the past by all he has done (his actions) in the past. The entrance into the commonwealth of Israel is in the entrance into a common history, in which, and only in which, the revelation of God can be seen most clearly. To strip the spoken revelation of the Knowledge of God from the events which accompany the giving of that revelation is to effectively reduce the knowledge of God to a list of prepositional phrases which have no way to accurately communicate the true knowledge of the Lord. The commonality of history is the only way that true knowledge of the Lord can be developed.

Yet common history is not the end, but merely the path to the real focus of the Wholism of History. The Wholism speaks of a culmination, a bringing together of things that have been long kept apart, thus it is fitting that our Wholism would point to, as the common history does, to a future event. The rule, the Wholism, is the lens through which we understand the fullness of our eschatological hope: the Day of the Lord. We look upon the regional (i.e. The Exodus) and individual (i.e. resurrection of Christ) actions of the Lord in our common history and from these in-breakings of power, these eschatological events, we understand the true eschatological event which is yet to come.

Thus the Wholism is established as the essence of Monotheism, that there is complete continuity of word, action, past, present and future in the Godhead. He who created is he who established the covenants with his people and is the one who will be manifest to the whole world through the eschaton. The study of the knowledge of God is not so much concerning the knowing of who God is “in Himself” as so many theologians have understood it to be, but instead, and much superiorly, it is the knowing of who God is “as he has revealed himself.”

The knowledge of God is not a philosophical exercises in logical thinking defining an abstract thought which cannot be directly seen, studied or apprehended, instead the study of God is the study of how God has revealed himself throughout natural history, his self-revelation being the most accurate picture of God. It is gazing into the mystery of the Lord who acts and the Lord who in the deafening silence of that action declares his name. The Lord is defined by action, it is how he defines himself, reveals himself. The Wholism of Faith is not just the continuity of the Lord in word only, but also in deed. It is action by which we know the Lord, and it is action which distinguishes him from all others. The Wholism of Faith is that he is the Lord and there is no other, and along with Isaiah we say…

From of old no one has heard
or perceived by the ear,
no eye has seen a God besides you,
who acts for those who wait for him.

(Isaiah 64:4)

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The prophets gush with the love of the Lord. Even though he is speaking judgment to his people, he is still filled with love for them. He is their maker and he formed them. Though he has to punish them, he has not forsaken them. He may pass them though the nations, but they are always his inheritance, his people and he feels deeply for them.

Below is the audio recording of the fourth session, second of two parts… Enjoy.

The Emotions of God: Part II — The Pathos (Audio)

and here are the downloadable notes to accompany the teaching,

The Emotions of God – Pt.II — The Pathos (PDF)

The Mosaic CovenantA walk through the Bible to provide and covenantial framework to understand the work of the Lord throughout the History of redemption.

“Prophesy is a reminder that what obtains between God and man is not a contract but a covenant. Anterior to the covenant is love, the love of the fathers (Deut. 4:37; 10:15), and what obtains between God and Israel must be understood, not as legal, but as but as a personal relationship, as participation, involvement, tension. God’s life interacts with the life of people. To live in the covenant is to partake of the fellowship of God and His people.”

Abraham Heschel, “The Prophets.” 297.

Covenantial Theology (Audio)

screen-capture-1In the midst of the tempest of history, at the height of the Lord’s actions as a judge, we clearest see his heart has always been for his people. Throughout humanities history the Lord has, out of the tumult of the nations, had those faithful witnesses who have bore the weight of the burden and carried the heart of the Lord before the people. These men are the prophets.

They were seers, priests, administrators, kings, shepherds, preachers, captives and refugees. In them we find a unique company of people who accepted this invitation into the heart of the Lord. They lived at some of the most trying and difficult times in history, saw immense injustice, suffered famine, drought, the collapse of kingdoms, the war machine of empires, and out of it they chronicled the word of the Lord to their generation.

Below is the audio recording of the third session, first of two parts… Enjoy.

The Emotions of God: Part 1 — The Prophets Audio

and here are the downloadable notes to accompany the teaching,

The Emotions of God-Pt.1 — The Prophets PDF

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The Lord has always reveled himself to his people as a Judge; it is his place over the affairs of men. Yet never has the Lord been more misunderstood as a Judge then he is today. While many, believers and nonbelievers alike, know of his judgments and can point to the a time in history when the Lord has broke out against the wicked with death, disease and destruction, few understand the Lord has he truly desires, as a merciful Father and a sympathetic High Priest. By looking at the Judge in the context of his entire being, the fullness of his revelation, we begin to receive an understanding of the Lord as a Righteous Judge.

Below is the audio Recording of the Second Session… Enjoy.

Foundations of the Judge: Pt. 2 (Audio)

and here are the downloadable notes to accompany the teaching,

Foundations of the Judge Pt. 2 (PDF)

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In this hour of History the Lord is revealing himself as the Bridegroom, King and Judge. Understanding the Lord as a Judge is more than simply mentally agreeing he is right in judging the earth. The Lord is looking for those in this generation who will know his heart and are with him in his judgments. This Bible study will be an opportunity to journey into the Heart of the Judge, to see how this revelation heals our hearts and transforms our understanding. Please join us as we look into the jealous beauty of the Judge and grow in revelation of the Lord.

Below is the audio Recording of the First Session… Enjoy.

Foundations of the Judge: Pt. 1 (Audio)

and here are the downloadable notes to accompany the teaching,

Foundations of the Judge pt 1

Kendall Beachey – Intercessory Missionary -

My primary occupation and calling is being an intercessor. I serve at IHOP-KC in the NightWatch, standing in the place of prayer between midnight and six AM. I stand in prayer because the hour is late, because the Lord's Judgments are on the earth and the Day of the Lord is at hand. I stand in prayer because it is time to turn the people back to God. I believe that as I embrace weakness; prayer, fasting and raising my own support, it forms in me something that makes me unshakable to the powers of this world and creates in me the compassion and grace needed to be a true minister of the Gospel of Jesus Christ in a uncertain, trying and apocalyptic era.
Behold, The Judge is standing at the Door

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