Building a culture of honor is a much bandied-about phrase these days in many non-denominational and “apostolic and prophetic” groups. On the one hand, you have our civic culture of rabid individualism and egalitarianism. It’s in the ditch of disregard and disdain for any concept of honor or respect. In the opposite ditch is a reactionary response to this cultural slide: honor that is non-relational, coerced, demanded, and required because of ungodly measures of rank and status. Both ditches are at work in the body of Christ, and both are wrong. The issue is not the legitimacy of honor. The problem is the values and ideals of what constitutes honor in a kingdom context, and why, how, and to whom it is due.
Most the folks who have angst about supporting equippers have been stuck with the wrong equippers. They’ve encountered the charlatans, the big shot, the power hungry, greedy, selfish, know-it-all, wannabes. Some who have encountered the genuine article didn’t even recognize them as such. Their religious training had taught them that whoever is in the pulpit on Sunday is equipping them for ministry, whether or not real equipping was taking place. This blog is the third in a four-part series by Loren Rosser and posted here by permission.
Many believers have been taught that the love of God toward them is conditional upon their behavior. Mix in psychological issues of shame, guilt, and unworthiness, the combination becomes a debilitating paralysis that can lead to despair, depression, and even suicide. Jesus’s words in John 15:10 are often used as a proof text by preachers to propagate this point of view. Let’s look at John 15:10 closely, paying attention to three important considerations: context, grammar, and culture. I will be covering some basic Greek, but I will try to keep it non-technical.
I once heard a leading pastor of a “successful” evangelical church in a city preach the following: “We are saved by grace, but after that, it is all up to us.” This is a frightening proposition.
Dr. Bruce Alexander of Simon Fraser University in Vancouver, BC reconsidered a famous lab experiment done in the 1970s involving addiction. He pondered that the presumptions behind the science could be flawed and incomplete. The scientific experiment in the 1970s involved a lone rat in a rat cage with two water bottles. One was laced with cocaine and the other just water. In this well-known experiment, it was allegedly proven that nine out of ten rats in the rat cage will go back, again and again, to the cocaine bottle until they killed themselves. The conclusion taken from this experiment was that the rats were hopelessly chemically addicted to the point of suicide. Not so fast.
If someone were to ask me to place a monetary value on the equipping I have received in my life it would be impossible to come up with a number. What value does one place on being grounded in Him? Coming up with a monetary value is impossible because the things of the Spirit are worth far more than those of the temporal. Yet the scriptures are clear these gifts I have received have economic value. This blog is the second of a four part series by Loren Rosser and is posted by permission.
There was a Body before there was a Christian “Bible.” This is a threatening fact for many. It is none-the-less, an indisputable historical fact. The implications can, and have been, argued for centuries, but the fact cannot be.
Many are moving away from mandatory financial obligation within religious systems. They are pursuing genuine relational connections within the body of Christ. However, the issue of financial compensation of those who function within the body of Christ in a full-time capacity of Ephesian 4 equippers is a controversial and reactionary topic. There’s currently a standoff of sorts taking place within in the body of Christ. This blog is the first in a four-part series by Loren Rosser and is posted by permission.
How should we fund ministry efforts (local and trans-local) in the kingdom of Jesus Christ, in a new covenant, grace-based, non-coercive way in community? On the one hand there’s the way we’ve been doing it for centuries, that I hope to have convinced you in this book is at least lacking if not utterly broken: tithe to an impersonal institution to support a professional class of full-time clergy who are the real “ministers.” On the other hand, there are the more reactionary elements who believe that no individual, under any circumstance, should be compensated in preference over an another, as we are all equal as “ministers”–the gift of hospitality is as worthy of compensation as preaching and teaching.
It’s obvious that the long-term future belongs to the youngest current generations of adults, The Millennials. The beliefs, values, and giving habits of this generation must be understood if we are going to effectively speak their language, in incarnational love, on the topic of finances and giving.