breadth of those found across the entire ELCA. And here’s something you may
not know. The word ecology is actu- ally based on two Greek words: οikos (household) and logos (word or message). The work of LIFT carries a “message” about the ELCA “house- hold” and all the relationships that are part of our life together. Oikos, like “body of Christ” and
“people of God,” is a New Testament metaphor for the early church. It helps us see what God calls us to be and do, and what changes can help us to respond faithfully. In Scripture, oikos can refer to:
■ A building or structure (“a house of prayer for all the nations” in Mark 11:17). ■ God’s divine plan—the economy of salvation (oikonomia in Ephesians 1:10). ■ Disciples as accountable stewards and managers (oikonomos in 1 Corin- thians 4:1 and 1 Peter 4:10). But fundamentally oikos is the household of faith—a relational community. God called Israel “my house.” The early Christian commu- nity was understood to be the “house- hold of God” (Ephesians 2:19). Early believers organized themselves into fellowships or “houses.” Today we read in our Bibles about the house of Lydia (Acts 16:15) and the “family of faith” (Galatians 6:10). But make no mistake: early Chris- tian communities brought together people who typically wouldn’t asso- ciate. The oikos was to be a commu- nity to bridge long-standing divisions and counter the individualism that would have led to the community’s disintegration.
These faith communities were “households,” but they weren’t turned in upon themselves or bound by geography. They knew they were connected to others in God’s mission locally and globally. After all, Jesus
had told them: “The good news must first be proclaimed to all nations” (Mark 13:10). This made some refer to the early Christians as “people who have been turning the world upside down” (Acts 17:6). Even the word ecumenical comes from oik- oumene, another variation of oikos. No wonder our confessional heri- tage reflects this relational under- standing of the church. We speak of the communion of saints. We trust that the gospel does God’s gracious work through the spoken word and sacraments, the power of forgiveness, and the mutual conversation and con- solation of brothers and sisters. Even the ELCA Constitution describes the interdependent rela- tionships we share within the whole Christian church (3.02) and the ELCA itself (8.11). We have been brought into communion with others by the love of God through the grace of Jesus Christ in the power of the Spirit. How did that happen? It hap- pened in our baptism.
In baptism, God brings us into relationship with the divine commu- nion of the Trinity—Father, Son and Holy Spirit or Creator, Redeemer and Sanctifier—and with one another. As the baptism liturgy in Evangeli- cal Lutheran Worship reads: “We are united with all the baptized in the one body of Christ, anointed with the gift of the Holy Spirit, and joined in God’s mission for the life of the world” (page 227). It’s as impossible for a disciple to be the church alone as it is for the persons of the Trinity to exist without each other. God calls us to be people and congregations in relationship with others. Yes, our world and the church’s role in it are rapidly changing. Yet the gift of community and the inter- dependence God has given us are a source of strength and creativity. Imagine:
■ Might God be calling you to create
a relationship or partnership in your congregation, neighborhood, com- munity? (All are fair game: ELCA colleges, seminaries, outdoor minis- tries, campus ministries, synodical/ regional ministries, churchwide resource people, and ecumenical, full communion and global partners.) ■ How can your household of faith reflect God’s reign by embrac- ing global neighbors and diverse cultures?
Doing flows from being When we consider what God is call- ing the church to do, it’s important to remember that doing flows from being. The verb/active forms of oikos are oikeo and oikodome, having to do with how believers are to treat others and live together in community. We are to build up and edify others to the glory of God (1 Corinthians 8:1 and 1 Thessalonians 5:11).
All in the household of faith con-
tribute to the hard work of building (oikodomeo) community because this is the true work of God in Jesus Christ who built the church (Matthew 16:18) and of the Spirit dwelling in it (1 Corinthians 3:16). Think about the difference it makes when our practices of dis- cipleship (worship, hospitality, study, prayer, accountability, giving, dis- cerning, serving, striving for justice, suffering, forgiving, witnessing) are undertaken in ways that edify others for the sake of Jesus Christ and God’s mission in the world. Now imagine:
■ How can I be a good steward of my words and behavior, to show humility and compassion, strengthen others and work for the common good? ■ How can our congregation develop relationships that connect people across the gaps, alienation and divi- sions in our community? ■ How might the Spirit be leading us to form flexible networks of col-
October 2011 31
Page 1 |
Page 2 |
Page 3 |
Page 4 |
Page 5 |
Page 6 |
Page 7 |
Page 8 |
Page 9 |
Page 10 |
Page 11 |
Page 12 |
Page 13 |
Page 14 |
Page 15 |
Page 16 |
Page 17 |
Page 18 |
Page 19 |
Page 20 |
Page 21 |
Page 22 |
Page 23 |
Page 24 |
Page 25 |
Page 26 |
Page 27 |
Page 28 |
Page 29 |
Page 30 |
Page 31 |
Page 32 |
Page 33 |
Page 34 |
Page 35 |
Page 36 |
Page 37 |
Page 38 |
Page 39 |
Page 40 |
Page 41 |
Page 42 |
Page 43 |
Page 44 |
Page 45 |
Page 46 |
Page 47 |
Page 48 |
Page 49 |
Page 50 |
Page 51 |
Page 52