WHAT IS A ROPE HOLDER?

William Carey, the father of the modern mission movement, was visiting with Andrew Fuller in regards to being a missionary to India. Fuller said in reference to the lost souls in need of hearing the Gospel, “There is a gold mine in India; but it seems as deep as the centre of the earth; who will venture to explore it?”

“I will GO down” responded Carey.

He then state “but remember that you must hold the rope”, meaning that he needed support if he were to go.

ROPE HOLDERS are the ones who SEND out and support missionaries. ROPE HOLDERS are essential to the missionary task. They are just as key to the task of making His Name known as the ones who are GOing because the ones who GO are not as easily enabled to do so without the necessary sacrificial giving of the His saints and most importantly, without the integral adoration, pleas and thanksgivings offered up to The Redeemer.

John Piper once said in one of his sermons that there are three types of Christian; those who GO, those who SEND and those who are DISOBEDIENT. If the first two types of Christians do not describe you, then you need to start praying about where you are to GO or start praying about HOW you are to HOLD THE ROPES.

The Mission of God: Unlocking the Bible's Grand Narrative

Most Christians would agree that the Bible provides a basis for mission. But Christopher Wright boldly maintains that mission is bigger than that—there is in fact a missional basis for the Bible! The entire Bible is generated by and is all about God's mission.

In order to understand the Bible, we need a missional hermeneutic of the Bible, an interpretive perspective that is in tune with this great missional theme. We need to see the "big picture" of God's mission and how the familiar bits and pieces fit into the grand narrative of Scripture.

Beginning with the Old Testament and the groundwork it lays for understanding who God is, what he has called his people to be and do, and how the nations fit into God's mission, Wright gives us a new hermeneutical perspective on Scripture. This new perspective provides a solid and expansive basis for holistic mission. Wright emphasizes throughout a holistic mission as the proper shape of Christian mission. God's mission is to reclaim the world—and that includes the created order—and God's people have a designated role to play in that mission.

Globalization and Its Effects on Urban Ministry in the 21st Century: A Festschrift in Honor of Dr. Manuel Ortiz

GLOBALIZATION AND ITS EFFECTS ON URBAN MINISTRY IN THE 21ST CENTURY

Publisher's Description: When we think about globalization with the eyes and heart of a sovereign mission God, we must recognize the vast opportunities before us as God is moving His people around the world, bringing the gospel with them in new and different ways. Globalization and Its Effects on Urban Ministry in the 21st Century is an attempt to broaden the views of individuals and institutions alike to what God is doing around the world and how He is accomplishing His purposes through globalization. The book is organized around the four overarching themes of globalization, reconciliation, church planting, and leadership development.

URBAN FACE OF MISSION: Ministering the Gospel in a Diverse & Changing World

URBAN FACE OF MISSION... Publisher Review: How do we sing the Lord's song in "the strange land" that is now the 21st century? How do we take appropriate account of where and when we are without compromising the "old, old story of Jesus and his love?" Harvie Conn pressed these questions while teaching missions for twenty-six years, and this volume, written by former colleagues in his honor, does the same. Contributing chapters are: Paul Hiebert, Raymond Bakke, Roger Greenway, Samuel Escobar, Charles Kraft, William Dyrness, and others. The volume begins with a previously unpublished essay by Conn on missions and theology. In The Urban Face of Missions, writes Samuel Logan, "voices from around the world call all of us to think again about what the unchanging word of Scripture really does say about the changing world in which we live."

Church Planting

Ed Stetzer on Mistakes to Avoid in Church Planting.

Three Questions with Gerald Bray

On Three Questions to Ask of Biblical Texts

Gerald Bray is Research Professor at Beeson Divinity School at Samford University, and director of research for the Latimer Trust. This fall he is Scholar in Residence at Union University. He has taught theology for 30 years, is the author of numerous books, and is the editor of IVP’s Contours of Christian Theology series, penning its inaugural volume onThe Doctrine of God. He is also the other of a large volume introducing the history ofBiblical Interpretation. (Just to give you a sense of his learning and global interests, he is fluent in French, German, Dutch, Spanish, Italian, Portuguese, Greek and Russian.)

He’s graciously answered a few questions for us on the basic questions to ask when interpreting Scripture.

What are the questions we should ask when approaching a passage of Scripture?

Click Here to read the rest of the article.

Video

http://www.thespanishblog.com/2009/03/complete-list-of-lesson-topics.html

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Church Planting Manuals

Church Planting Manuals

BOOKS: URBAN THEOLOGY

Resources for Church Planting in Cities

THE NEW ASSESSMENT PROFILE: CHURCH-PLANTER SPOUSE COMPETENCIES

PERSONAL COMPETENCIES

1) Healthy Marriage
Committed to a "ministry" marriage; able to sustain a vital, growing marriage in light of starting a church. Spouse lovingly pursues her husband understanding the demands church planting places on him.

Positive indicators
• Committed to and supportive of husband.
• Trusts her husband's leadership in the church and the
home demonstrated by respect of him.
• Growing intimacy in church planter's marriage expressed in
a healthy sex life

Negative indicators
• Verbally undermines husband.
• Attitude of "you live your life; I'll live mine."
• Emotionally and physically distant.

2) Family Life
Balances the roles of spouse, mother and ministry partner while managing her home well.

Positive indicators
• Aware of family dynamics/needs in the context of church planting.
• Prioritizes kids above public ministry.
• Lives contentedly within her means.

Negative indicators
• Fails to set boundaries to protect family life
• Serves the church to the point of neglecting children
• Complains about inadequate family resources

3) Spiritual Vitality
Exhibits a compelling walk with God demonstrated in a humble reliance on Christ and his Word.

Positive indicators
• Lives a life of repentance and faith in Christ's work on the cross.
• Uses Scripture as a source of spiritual nourishment
• Views prayer as a lifeline which under girds her family and ministry.

Negative indicators
• Perceives spiritual disciplines as optional
• Builds her righteousness on her works rather than Christ's work
which may be exhibited in bitterness over failures/disappointments
in regard to her family and ministry.
• Views spirituality as a list of duties rather than a vibrant relationship with Jesus.

4) Resilient Self-View
Possesses emotional strength based on accurate view of self rooted in the gospel.

Positive indicators
• Exhibits emotional strength; is not a "push over"
• Able to lead her family in her husband's absence
• Committed to persistent personal development

Negative indicators
• Emotionally dependent
• Demanding of her husband's time
• Overly passive; expecting others to take care of her

5) Honesty
Shows integrity in her relationships in private and public life.

Positive indicators
• Keeps her word; fulfills promises
• Authentic: what you see is what she is
• Maintains personal convictions despite pressures to compromise

Negative indicators
• Makes excuses when unprepared for a given task
• Behaves differently in public than in private
• Gives partial account of events when a full account
would put her in bad light

6) Humility
Exhibits a genuine and healthy respect for others and a willingness to serve.

Positive indicators
• Full of hope that God will work
• In setting boundaries recognizes limits of what she
is able to achieve
• Gives credit to God and others

Negative indicators
• Easily discouraged by her circumstances
• Overly sensitive
• Is upset by unexpected demands on her time.

INTERPERSONAL COMPETENCIES

7) Relational Maturity
Is other-centered demonstrating love, warmth and kindness in her relationships.

Positive indicators
• Heart for people; is authentically interested in others.
• Laughs easily at herself; does not take herself too seriously.
• Is vulnerable and open with others.

Negative indicators
• In a public way expresses impatience or irritation with people
• Tends to carry her husband's or children's offenses
• Is either confrontational or defensive in her relations with
those who differ with her.

8) Spiritual Discernment (Wisdom)
Is able to judge what is needed; keen perception and common sense led by the Holy Spirit.

Positive indicators
• Insightful; able to perceive and understand heart issues
• Able graciously to pinpoint the underlying issue of a personal concern
• Distinguishes between issues of major and minor consequence

Negative indicators
• Clueless to the realities of spiritual warfare
• Deals with surface issues and settles for superficial fixes
• Makes judgments which seldom reflect the obvious consensus

PROFESSIONAL COMPETENCIES

9) Dynamic Networker
Warmly includes others in her life and home; listens well and wisely links people to one another.

Positive indicators
• Values those inside and outside the community of
faith as image bearers.
• Able to empower and release others to minister
• Uses wisdom in communicating with church leaders
regarding strengths of individuals

Negative indicators
• Judgmental and exclusive in seeking relationships
• Selfish with her home and time
• Unable to determine what should remain confidential

10) Effective Church Planting Partner
Spouse agrees upon and shares the ministry vision. She is a supportive co-laborer with her husband.

Positive indicators
• Senses a desire to be in church planting with husband
as a personal call from God.
• Exhibits a willingness to serve even when working in
areas outside her gifts
• Serves without regard for acclaim

Negative indicators
• Is indifferent to the type of ministry her husband is called to do
indicated by being clueless in how to be a supportive mate.
• Makes impulsive decisions without thinking of consequences to
husband or the ministry.
• Ministers out of a sense of need for personal fulfillment.

11) Faithful Worker
Serves God diligently in light of the stage/age of her family.

Positive indicators
• Loyal to the church affirming its mission and values
• Diligent and dependable
• Keeps spirits up in spite of setbacks

Negative indicators
• Grumbles about the church, denomination, or leadership
• Fails to follow through on commitments
• Complains of the demands ministry or family places on her.

12) Contextual Adapter
Is willing to adapt to the many life changes church planting requires.

Positive indicators
• Accepts the risks involved in change, relinquishing
ministry as church grows.
• Appreciates the culture to which she is called.
• Is willing to adapt her plans and schedule as needed

Negative indicators
• Emotionally pulls the plug when difficulties seem insurmountable
• Seldom if ever changes opinions or routines at home or church.
• Is disoriented by changes and new situations .

THE CHURCH PLANTER SPOUSE: PARTNER IN MARRIAGE, PARTNER IN THE CHURCH By Audrey Lee

In the last issue of the Movement, we talked to J. Allen Thompson about church planter assessment. We also interviewed Esther Cabinte on her experience on the assessment as a church planter spouse.This month, we caught up with Church Planter Spouse Shari Thomas to find out about her church planting experiences and the development of a new assessment profile for the church planter spouse.

Think about a pastor's wife and you might get an image of the smiling woman sitting at the piano behind her husband, who is preaching at the pulpit. Or maybe she is leading the children's choir in a special performance at Easter. Or maybe you don't see her at all, but she is behind the scenes, busy with filing and printing documents for the next service.

But, however important these jobs may be in a church, the church planter spouse is a greater part of the equation than the traditional jobs suggest. Her role is essential for the well being of the church as well as herself and the planter. As such, she is an equal partner in the planting effort, and like the church planter himself, requires specific qualities and competencies.

Just ask Shari Thomas, who began serving in church planting endeavors some twenty years ago with her husband John. By now, she is something of an expert, with her own experiences in addition to growing up surrounded by church planters - aunts, uncles and parents. As a church planter spouse, Shari knows all about the standard 'spouse duties' of supporting a budding ministry. She also knows the importance of assessing both the call and the competencies of the spouse in addition to the church planter himself.

New Standards for a New Profile
Several years ago, Shari began assessing church planter wives and their role in new churches. She found that, while church planters benefited from research-based profiling and a growing interest in assessment, there was little being done to address the role and qualities of a church planter spouse. Assessment for the spouse did exist, but, as Shari describes it, the profile was a good educated guess. It covered only four to five competencies and tried to assess the spiritual life of the spouse.

But the categories were too general. More importantly, Shari found that they did not comprehensively reflect all the competencies that needed to be considered. Based on her experiences, Shari knew that there was a strong correlation between assessing the competencies of the spouse and building a healthy church plant. She also knew that, given the special demands of church planting, the wife's readiness would greatly affect her marriage and family life.

It was too risky just to assume that the wife would be ready if the church planter was qualified and that she would fill-in wherever she was needed. Shari wanted to more accurately identify these competencies and measure them so that the spouse could recognize areas of strengths and growth. Armed with these standards, the spouse and the church planter could better determine her readiness for the challenges ahead.

"There were such failures in our first church planting efforts! We were so focused on externals. My whole identity was wrapped up in how successful the ministry was, not who I was in Christ. My spiritual life was based on my efforts of trying harder rather than resting in my identity as a beloved child of God. The cost was too great to both the church and my own family. So this new process came out of my own brokenness," Shari reflects.

"Also, I heard too many stories about struggling marriages due to the stresses of church planting. I started asking myself, 'What is going on here?' We shouldn't have to sacrifice our marriages for the churches. I knew we needed to find better measurements. Partnering in the gospel and the call of church planting is critical – not optional – if the plant and the marriage are to succeed."

So Shari set about doing research to identify critical issues spouses face in church planting. In the summer of 2003, she finished the first goal of the research by completing the current spousal profile, one that measures twelve competencies with indicators specific to matching the talents of the spouse to the intense needs of planting a church (see spouse competencies). The twelve competencies fall into one of three categories: Personal (being), Interpersonal (relating) and Professional (doing). Under each competency, the profile also identifies both positive and negative indicators. This profile was designed for mainly North American cultures, although she would like to investigate profiles for other ethnicities in the future.

Sharing the Ministry Vision
The spouse attends the four day assessment event at the same time as her husband. At first, the need for such a rigorous spouse assessment may seem strange, even counterintuitive. But people soon understand what the purpose is: to find out if church planting is a good fit for the couple.

"It's not about how spiritual you are, or if you are a good Christian," Shari reiterates.

"It's about confirming your call and competence for this type of start-up ministry. If it's not a good fit, you would be crazy to do it! Some are just better suited to more established ministries, and they need to be affirmed in that."

Of the twelve competencies, Shari quickly points out the most important one based on the research: Effective Church Planter Partner (#10). The wife's call needs be the same or in line with her husband's. Without this alignment, both the marriage and church plant could be in danger.

"If the wife is one with her husband on the vision, she won't say, 'Hey, I never wanted this, and I thought it would be over sooner," Shari explains. "It's realizing that even when you want out, this is the call on your life. Pulling out emotionally is not an option when things get tough (and it will!). You need to cling to Christ."

Sounds like common sense, but Shari emphasizes that church planters need to approach this point with honesty. "Some have not thought about this together, as a couple. This competency recognizes the dynamics of marriage. In ministry, there's always a temptation to 'super-spiritualize' everything. But you have to look at how your partner fits in. It's about honoring one another. Period."

Shari also comments on a few other competencies. On the spouse competency Resilient Self-View (#4), she highlights the need for the spouse to understand her identity in Christ and the discipline to preach the Gospel to herself. As the wife, there is the tendency to carry the criticisms or offenses of her husband. But her identity cannot be wrapped up in the church nor in her husband.

"Personally, the first time my husband had to let a staff member go, several people left the church," Shari remembers. "This included a close friend. I wanted them to be more spiritually mature, and I was hurt. But I needed to forgive and let these people go. I had to recognize that God would heal and work in their lives and mine, in his timing rather than mine. This offense was not mine to carry. Although this process took time I had to keep taking the criticisms of my husband before the Lord. My self-view has to be tied to what Christ thinks of me and what Christ thinks of my husband, not what others think about how well we are performing."

Also, the competency Contextual Adapter (#12) indicates that the spouse needs to realize that the church plant may be totally different than what she is used to. Flexibility to change, an appreciation for a new culture, as well as the willingness to accept risk are vital to responding to the call. For most wives, change is difficult. But sometimes, it's just a matter of recognizing that there will be change.

Partnership and Roles
There's a misconception that the more involved the spouse is, the more supportive she is. But partnering doesn't mean that the wife need work directly in the ministry. She may be in another career or be involved in other activities. Depending on the stage of her family, she may devote most of her time to her children. So it's not her role or job that matters, but her call and attitude toward the needs of the new ministry.

Partnering in this sense removes any limitations placed on the spouse that are not biblical, and opens up doors to what a woman can do. The wife can play a big role in the vitality of the church in the areas that she is specifically called and gifted. This differs from the more traditional expectations of the wife. When the partnership is not recognized, often the spouse is just a default 'volunteer' in the nursery, children's ministries, music, cooking, organizing or office work.

But Shari warns against this: "Be careful not to load un-wanted jobs onto your wife. It's not wise to pawn off the secretarial work on her just because no one else will do it.

"Decisions for involvement in the ministry need to be shared and mutual. And these decisions need to be re-evaluated at every stage of your family life," Shari advises. "It's key for the husband to care for his wife and understand the partnership idea. Society at large doesn't understand the church planter wife's role as a profession. They ask, 'Who is this person?' It's not esteemed, and if husband doesn't esteem it, it can be crushing path."

Church planters need to make sure that their wives re-assess where they are on a regular basis. This also helps to affirm their value in the planting effort. There is not really a 'right' or 'good' profile as there is a growing ability to walk in these competencies. The point is not achieving perfection, but a commitment to growing in the competencies once her call is confirmed.

Words to the Husband
Shari offers a last word to church planters from a recent conference on church planting and how it affects marriages:

"One thing that has helped us was daily time to interact with difficult issues of the day. We save our concerns for this time when we are committed to hear one another. I recommend this! This will help you connect in a deeper way. Spend some of that time praying. If your wife knows that she will be heard today, she can trust you for tomorrow.

Many times a church planter will commit to others first and to his family second. But he needs to make his family and wife a priority. They need to see spiritual humility at home, not just in public."

Here is the original article

1. Be Resilient

Church planting is harder than you think. Church planters don't just say that—it actually is.

Over the past five years, I have been disappointed, disillusioned and just plain dissed by various people and problems. However, by God's grace, here we stand as a church that is not just surviving, but thriving, and planting new churches.

One of the keys? Resilience.

Good, old fashioned, gospel-driven "sticktoitiveness."

A quality that, in my experience, I have seen lacking in far too many church planters. Many men are interested in having a cool website, a Mac, and the latest Driscoll book in their messenger bag, but how many are willing to stay the course even when the going gets tough? Far fewer. In fact, I believe the absence of resilience is why so many church planters flame out, shame out, or tap out in the first five years and close down their churches.

Acknowledging that resilience is a necessity for missional success, what can we do to grow it within us?

• Recognize that God commands it.
  In Paul's first letter to his apprentice Timothy, he writes... TO CONTINUE

Ed Stetzer- Contextualization

Missional cultural engagement is a challenge. How far does one go to engage culture? According to missiologist Ed Stetzer, that is the nature of contextualization. In his recent post Ancestor Worship and Taiwanese Christians, Stetzer gives some helpful guidelines on contextualization as well as this short video of a Taiwanese believer explaining the difficulty of contextualization in his culture of ancestor worship.

Why Small Groups?

Order HERE

Do you want to get on the fast track to Christian maturity? Small groups provide the ideal context for "working out our salvation" together. Whether you attend a small group or lead one, this book will raise your vision and inspire you to excel in the areas of service to which God has called you. And if you don't attend a small group? All the more reason you may want to read Why Small Groups? and let it change your life. The authors are all pastors from various Sovereign Grace Ministries churches.

The Body of Christ I

⁴ For as in one body we have many members,and the members do not all have the same function, ⁵ so we, though many, are one body in Christ, and individually members one of another. ⁶ Having gifts that differ according to the grace given to us, let us use them...

We, Though Many, Are One Body in Christ

Listen | Watch | Download | Podcast

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By John PiperSeptember 19, 2004

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Romans 12:1-8

I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. ² Do not be conformed to this world,but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect. ³ For by the grace given to me I say to everyone among you not to think of himself more highly than he ought to think, but to think with sober judgment, each according to the measure of faith that God has assigned. ⁴ For as in one body we have many members,and the members do not all have the same function, ⁵ so we, though many, are one body in Christ, and individually members one of another. ⁶ Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; ⁷ if service, in our serving; the one who teaches, in his teaching; ⁸the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.

Our focus today is on Romans 12:4-6a, namely, on the foundation and nature and implications of being one body in Christ. Keep in mind the bigger picture. Paul has spent 11 chapters teaching us the gospel of Christ—that we are great sinners, that God is infinitely holy and just, that we are therefore under his wrath and condemnation, but that God, in his great mercy has sent his Son Jesus Christ whose perfect obedience and death in our place makes it possible for God to justify—declare righteous—all who trust in Christ, so that there is therefore now no condemnation for those who are in Christ Jesus.

And on the basis of that great work of salvation for all who believe in Christ he now begins to build his application for life in chapter 12. “I appeal to you therefore, brothers,by the mercies of God . . .” In other words, the Christian life is built on the mercy of God. We are not a people trying to earn the favor of God. We are people who are stunned that we have been shown utterly undeserved favor mercifully because of Christ. We do not try to earn mercy with a merciful life. Instead we are able to live a merciful life because we have been shown mercy.

So chapter 12 begins to describe this life and call us to it. First Paul deals with our life as worship toward God. Then he deals with humility and lowliness in relation to ourselves (v. 3). Then he deals with our relations with each other in the church (vv. 4-13). Then he deals with our relation to our enemies (vv. 14-21). Then he deals with our relation to the civil authorities in chapter 13:1-7 and so on. All of this is what life looks like when you know that you have peace with God by faith alone and Christ has become the foundation and summation of all your hopes.

So focus with me on verses 4-6a. I see three points to make about the church as the body of Christ and two applications to our situation today. The first point is that the unity of the body of Christ is created in Jesus Christ. Second, individuality is valued in Christ. Third, God’s grace sustains all ministry in Christ. And the two applications are these: First, intentional commitment to racial harmony and ethnic diversity in the body of Christ is implied here; and second, participation in a small shepherd group helps us fulfill God’s vision for us as a mutually ministering body with varied gifts. That’s the outline. Now let’s go to the Scripture and see these things.

1. The Unity of the Body of Christ Is Created in Jesus Christ

First, the unity of the body of Christ is created in Jesus Christ. Let’s read verses 4 and 5a and stop with that tremendously important little phrase “in Christ.” “For as in one body we have many members,and the members do not all have the same function, 5 so we, though many, are one body in Christ.” We, though many, are one body in Christ.

When Paul speaks of the church as a body he moves back and forth between two meanings that overlap. One is that the universal church—every believer in Christ who has ever lived—is the body of Christ. For example, Ephesians 1:22-23, “He put all things under his feet and gave him as head over all things to the church, which is his body, the fullness of him who fills all in all.” That’s the invisible, spiritual, universal church of all believers, the body of Christ. But the other meaning is that that Paul thinks ofeach local church as the body of Christ as well. For example in 1 Corinthians 12:27 he says to that church, “Now you are the body of Christ and individually members of it.”

I don’t think he wants us to draw a hard line here. So when he uses the word “we” here in verses 4-5—“We have many members . . . we are one body . . .”—even though that includes himself hundreds of miles away, I don’t think he means to say, “We are only talking about the universal body of all believers, not your local body.” I think he is referring to how that local church should function as a body, and yes, I am in a larger sense a part of you all in Christ.

What Does It Mean to Be “In Christ”?

The phrase I want us to focus on is the phrase, “in Christ” in verse 5a: “so we, though many, are one body in Christ.” What this phrase means is that the interwoven unity of all the members into one body is created and brought about in Christ. One simple way to say what that means is that as each of us is inrelationship to Christ, we are therefore in relationship to each other. If I am Christ’s brother, and your are Christ’s sister, then you are my sister. By creating relationships with himself, Christ creates the relationships in the body.

But the truth here is deeper than that. What it means to be “in Christ” far more profound than the human analogy of family relations suggests. That would be precious enough. But it’s far more and far better than that.

What this phrase “in Christ” means is that when you trust Christ as your Savior and Lord and Treasure (Philippians 3:9), a union is established between Christ and you in such a way that everything in Christ that can be shared will be shared with you. Everything that he is, and everything that he has that can be shared will be shared with you. And there is only one thing that can’t be shared—his deity, and its unique God-defining attributes (like omnipotence and omniscience and eternality). But everything else that Christ is and has is yours in him.

Consider a few examples from the way this little phrase “in Christ” is used. This is what it means for you to be “in Christ”:

• 1 Corinthians 1:4, we receive grace in Christ.
• Romans 3:24, our redemption is in Christ.
• Galatians 2:17, we are justified in Christ.
• Ephesians 4:32, we have forgiveness of sins in Christ.
• Romans 8:1, there is no condemnation in Christ.
• 2 Corinthians 5:17, we are a new creation in Christ.
• Romans 6:23, we have eternal life in Christ.
• Philippians 4:19, God supplies all our needs in Christ.
• Ephesians 1:3, we have every spiritual blessing of heaven in Christ
• Colossians 1:28, we will be presented to God perfect in Christ.
• Romans 8:32, we cannot be separated from the love of Godin Christ.

Paul’s aim in talking this way is that we stand in awe of Christ. That we love Christ, and admire Christ and follow Christ and enjoy making much of Christ above all things.

Paul has not departed from his passion in verse 3 to keep us humble and make Christ great. Listen to the way he relates this truth to boasting in 1 Corinthians 3:21-23, “Let no one boast in men. For all things are yours, whether Paul or Apollos or Cephas or the world or life or death or the present or the future—all are yours, and you are Christ's, and Christ is God's.”

You belong to him. You are in him. There is a union by faith so that all that he is, he is for you. It is simply breathtaking. Oh, that God would help us believe it with all our hearts.

And the only thing—and it is a huge and wonderful thing—to be added from Romans 12:5 is that we experience all of thistogether in one body. “So we, though many, are one body in Christ.” Redeemed together. Justified together. Forgiven together. Created anew together. Every need met together. Loved by God together. Perfected together. Living forever together—and all of this glorious unity created in Christ and for the glory of Christ.

Oh, let us never trivialize the church! It cost God the life of his Son to create this. And what you share with the persons sitting near you in Christ is a life and an inheritance and a union so great and so profound that it surpasses the value of all other human relationships and all inheritances and can never end.

That’s the first thing to see: The unity of the body of Christ is created in Jesus Christ .

2. Individuality Is Valued in Christ

Second, individuality is valued in Christ. Look at verse 5 again and focus on the second half of the verse: “So we, though many, are one body in Christ, and individually members one of another.”

One could ague that Paul’s focus here on the individual is really to stress that each of us is part of the collective unity called the body and that each of us is connected with every other member of the body. So one might say: There is no effort here to emphasize the value of individuality, but the contrary, to say that the body is all that counts.

But in view of verses 6-8, I don’t think that would be right. Verse 6 says, “Having gifts that differ according to the grace given to us.” That is a conscious effort to make explicit our individual differences created and willed by God’s grace. Then he spells out different gifts in verses 7-8. So it would not be fair to say that Paul is trying to minimize our individuality and only emphasize the corporate reality of the body.

Would it not be better to say it this way: Paul is saying that our true individuality is found—discovered, experienced—in relationship to the body of Christ. Think about verse 5b, “and individually members one of another.” Members (parts) of one another. One by one. Individually. Here’s what Paul is saying: I am part of you. You are part of me. I am like your eye or your ear or your hand or your foot. And you are like my eye or my ear or my hand or my foot. Each individual, Paul says, is part of the other individuals in the body.

Here is the amazing thing: That’s who I am. I am a part of you. Which means that my individuality—my individual identity, as God has created me to be—cannot be known except in serving you as I rely upon Christ. And yours cannot be known except in serving others in reliance on Christ. That’s what hands and feet and eyes and ears do. They serve. That’s why we have gifts.

Paul values individuality so highly that he does not fail to tell us how our true individual selves can be known, namely, by living in relationship others and by serving and being served in the body of Christ. And then from that position and identity (as we will see later in the chapter) we express our individual identity with Christ in relation to the world. Love other people with all your heart in reliance on Christ and you will discover who you are.

So, the first point was that the unity of the body of Christ is created in Jesus Christ. And the second point was that individuality is valued in Christ—indeed, discovered in the body of Christ.

3. God’s Grace Sustains All Ministry in Christ

Now, third, God’s grace sustains all ministry in Christ. We saw this last time, and so I will only point it out and close with two applications. Verse 6: “Having gifts that differ according to the grace given to us.” What we are in our differing individuality we are by grace. You may not think so. You may not approve of what God has made of you for the sake of his body. You may think he made a mistake. Or that he is cruel. I don’t think that is mainly a self-esteem issue. It’s mainly a God-esteem issue. Will you trust him—that your individuality is a work of grace. You are a gift of grace to the church. You will find that when you start loving the church in practical ways.

Two Implications

Now, two implications. The first has to do with racial harmony and ethnic diversity in the body of Christ. Listen to Ephesians 3:6as Paul draws out the ethnic implications of being in Christ: “The Gentiles are fellow heirs [meaning: with the Jewish believers], members of the same body, and partakers of the promise in Christ Jesus through the gospel.”

What that means is that the unity of the body of Christ created in Christ includes the nations. All the races and all the ethnic groups. By coming into union with Christ, they come into union with me, and you. And since Paul doesn’t make a fixed distinction between the body of Christ locally and the body of Christ universally, that has implications for us here.

What it means very simply at Bethlehem is that we think this reality should be visible in our church. God is sovereign, and God is gracious. He positions his people as he wills. We are not the final builders of the body of Christ. But what it does mean is that we steadily—and with faith and hope—pray toward and work toward ethnic diversity and harmony in Christ in this church. We think it is a great honor to Christ. I invite you to join us in this prayer and this work.

The final application of this message is that we believe your participation in a small shepherd group will help you become who God created you in Christ Jesus to be, and will help us fulfill God’s vision for us as a mutually ministering body of believers with varied gifts. The biblical picture is clear: to be a Christian—to belong to Jesus Christ—is to be part of his body and “individually members of one another.” This is why we have small groups, and why we work hard to help you find one that frees you to serve and be served in relationships of love.

It is an amazing calling and an amazing identity: being the body of Christ and individually members of one another. There is more to be discovered about yourself in Christ than you ever dreamed. And Christ will be more and more honored by every discovery you make.