The new subtitle of this blog is Churches as Communities of Reconciliation. Let me unpack this phrase one element at a time.
Let’s start with churches. This blog began with a focus on small congregations, but over the past seven years’ of writing, I have come to the conclusion that size is the least significant factor in church vitality. Rather, a church’s sense of mission — missional consciousness, to use the jargon — is a better gauge of church vitality than size. Churches with a clear sense of purpose, whether large or small, thrive and are vibrant members of their communities. And, just to be clear, my confidence is in churches, not other organizations, to embody and exhibit the Kingdom of God as a contrast society in contemporary culture. Those churches can be traditional, seeker-sensitive, neo-monastic, denominational, or any of the other flavors that churches come in today. The form is less important than the way in which local congregations live out their calling to be salt and light to their communities and the world.
Secondly, I’m interested in churches which are practicing reconciliation. The Apostle Paul wrote, “All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation…” (2 Corinthians 5:18 NIV). I’m convinced that the Bible is the story of God’s reconciling love beginning in the Garden of Eden and concluding with the New Heaven and New Earth in Revelation 21-22. The reconciling love of God finds its highest expression in the life, death, and resurrection of Jesus Christ. Paul continues the theme of reconciliation in 2 Corinthians 5:19: “that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation.”
Down through the ages, Christian churches, evangelical churches in particular, have emphasized reconciliation between God and humankind. However, there exists also the unmistakable idea that we cannot be reconciled to God — we cannot say we love God — without being reconciled to one another. Theologians have called these the cruciform (meaning “cross-shaped”) aspects of reconciliation. We are “vertically” reconciled to God, while being “horizontally” reconciled to those around us, even our enemies. If God has given us the ministry of reconciliation — and I believe along with Paul that God has — then reconciliation should be the signature ministry of churches.
I wrote my DMin dissertation at Fuller on the subject of The Reconciling Community: The Missional Mending of Spiritual and Social Relationships Through Local Church Ministry. In my research and writing, I explored not only the theological and theoretical aspects of reconciliation, but the practical, applied aspects as well. Of course, I wasn’t the first to come to this awareness, and I discovered that scores of churches in the US (and, other places), are actively practicing reconciliation in their communities.
Finally, to put it all together, I am focusing on the result that churches practicing reconciliation are building peace communities. In reconciliation studies, much of the literature is theoretical. Authors focus on the theology of reconciliation, the multi-disciplinary nature of reconciliation, and stories of reconciliation in places like South Africa and Rwanda. However, I found very few resources that could describe what a ministry of reconciliation looked like on the ground in real life. To that end, I synthesized the best of the theoretical research to develop a list of criteria for what reconciliation looks like. I’ll list those in a later post, but my point is that for churches to be able to engage in a ministry of reconciliation, we have to know what one looks like, and what result we seek as agents of reconciliation.
The goal of churches which practice reconciliation is, in my opinion, to build peace communities. I don’t mean peaceful communities, although they certainly would be. Peace communities are those neighborhoods and areas included in a local church’s ministry influence, that have been transformed in measurable ways by the practice of reconciliation.
When Jesus sent out the 70 (or 72) disciples, among other things he instructed them in the practice of peace: “ “When you enter a house, first say, ‘Peace to this house.’ If someone who promotes peace is there, your peace will rest on them; if not, it will return to you.” (Luke 10:5-6 NIV). We have neglected this idea of speaking peace, finding the person of peace, and “staying in one place” to bring about transformation of an entire community. That’s what peace communities are — communities that have been transformed by the shalom of God into places where Kingdom ethics are lived out, hurts are healed, relationships are restored, and God’s children live in harmony. If that sounds like an improbably fantasy we must remind ourselves that Jesus said some pretty improbable things.
In future blog posts, I’ll tell the stories of churches that are practicing reconciliation and building peace communities in their own neighborhoods. I’ll also present resources, books, seminars, and organizations that can be helpful in your church’s quest to become a reconciling community. I’m convinced this is the church of the future — engaged, vital, and transformative — and I hope you’ll continue the journey with me.