Category: Mcknight-2014 - Wittenberg Door Campus Ministry

Cultural Idolatry and God's Kingdom

2/15/2017

Wednesdays are for bits and pieces.

2/15/17

How is God’s kingdom seen today? In this appendix, McKnight ties the social view of the kingdom, whatever that might be, to a capitulation of Christianity to political influence.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Appendix 2, “Kingdom Today.” pp. 225-257

McKnight here discusses the capitulation of Gerhard Kittel and many other theologians to the Third Reich. As he puts it, “The temptation in the 1930s in Germany was to become a ‘German Christian,’ a form of Lutheranism that was engulfed by race, nation, blood, and land” (McKnight 2014, 226). There were some who resisted, some who did not. McKnight asks how some had the perception to avoid allowing governmental control of Christianity. They saw and resisted various types of idolatry (McKnight 2014, 228).

The discussion of kingdom may be useful as we try to identify cultural idolatry. McKnight sees this happening in two ways. First, some think the church has a place in a world which is pluralistic (McKnight 2014, 228). This view may become Constantinian and may dilute its clear message of the Gospel.

Others think the kingdom of God is a matter of liberation from the world, working against the system (McKnight 2014, 237). McKnight identifies much of modern American theology as a form of this liberation theology, viewing it as a valuable balance against the more traditional views (McKnight 2014, 257).

An Attempt to Coordinate Church and State

2/8/2017

Wednesdays are for bits and pieces.

2/8/17

What’s an appropriate level of activism? How do we get along with church and state? In this appendix, again, McKnight would have gained by working with the Lutheran two kingdom theology.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Appendix 1, “The Constantinian Temptation.” pp. 209-224

McKnight now identifies the temptation we face to join forces between state and church in order to accomplish some vision of divine purpose. In this appendix he especially considers those temptations as seen in American history (McKnight 2014, 209).

“The Bible is for everyone, everywhere, forever” (McKnight 2014).

“We are tempted to use political power” (McKnight 2014) to coerce obedience to the Bible.

“We are often tempted to serve an ideology” (McKnight 2014, 211).

“We know political power does not work and freedom must be protected” (McKnight 2014, 212). Note that McKnight views the Anabaptists as those truly freed in the Reformation, with both Calvinists and Lutherans blending church and state (McKnight 2014).

“We have sought to change society through adaptation and influence” (McKnight 2014, 215). Adapting the Christian faith to society is not positive. Neither is trying to influence society at large.

“We are sometimes tempted to give up on society” (McKnight 2014, 217).

“We are tempted to see social progress as the kingdom’s mission” (McKnight 2014, 218).

“We sometimes have to awaken from our lack of engagement” (McKnight 2014).

“We are tempted to form coalitions that create civil religion” (McKnight 2014, 219).

“We know liberation from injustice is the heart of God” (McKnight 2014, 222).

Conclusions about God's Kingdom

2/1/2017

Wednesdays are for bits and pieces.

2/1/17

What conclusions can McKnight make as a result of his analysis? What is the kingdom actually like? Does the Church have a radical mission? Can we agree on what it is?

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 12, “Kingdom Theses.” pp. 205-208

In this last chapter prior to his appendices, McKnight restates some conclusions from his earlier work, in the form of a list.

Kingdom fits the idea of nation better than salvation (McKnight 2014, 205).
Kingdom is regularly a complex of people, as is church (McKnight 2014).
Kingdom refers to present and future, as does church (McKnight 2014).
We should not compare future kingdom and present church, expecting them to be the same (McKnight 2014).
The church goes astray when it tries to be aligned with the state (Constantinian Temptation) (McKnight 2014, 206).
Much activism today is based on a social gospel or liberation theology (McKnight 2014).
Christ’s work is to build his own kingdom (McKnight 2014, 207).
The kingdom is defined by the king’s character (McKnight 2014).
Citizens of the kingdom are only those redeemed by Jesus (McKnight 2014).
Kingdom / church needs a biblical view of “world” (McKnight 2014).
Kingdom citizens look forward eagerly to the end (McKnight 2014).
Kingdom citizens are a moral fellowship (McKnight 2014, 208).
Defining kingdom and church together adds focus (McKnight 2014).
Kingdom and local church mission are the same (McKnight 2014).
Kingdom work is done only through the local church (McKnight 2014).

God's Kingdom Still Coming

1/25/2017

Wednesdays are for bits and pieces.

1/25/17

Is God’s kingdom now? Is it at some point in the future? Is it both? There’s a dynamic some people like to talk about which would help McKnight. It’s often referred to as the “now but not yet” dynamic of Scripture. God’s people have entered into eternal life, though they are not yet showing all the signs of that life.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 11, “Kingdom Is Hope.” pp. 179-204

McKnight considers the kingdom of God as something bearing a present and a future. The future is a hopeful one. In this future kingdom he looks for “a flourishing fellowship” (McKnight 2014, 179). He draws a picture based on a list provided earlier in the book (p. 46), including a return of Jews to Zion, healing, and a reign of the Messiah. There will be some sort of gathering of God’s people together and a final time of celebration.

McKnight second looks to a future judgment (McKnight 2014, 183). At the end God will come in to establish right. Jesus will be the judge (McKnight 2014, 184). This judgment will involve punishment of evil (McKnight 2014, 185) as well as reward (McKnight 2014, 186).

A third element of the future is a perfected community, a utopia of sorts (McKnight 2014, 188). McKnight makes an oblique reference to different views of utopia but it is sufficiently cryptic to elude explanation. It is a time of magnificence and of God’s glory (McKnight 2014, 188). The utopia is a place of God’s blessing on his people, those who receive God’s favor so as to obey (McKnight 2014, 195). Here, as at other points, McKnight seems to lose the idea of justification by grace through faith.

McKnight draws us back to his original theme, then, that kingdom mission is based on hope in Christ. As we look to that hope, McKnight urges specifically “table fellowship” which is open to all (McKnight 2014, 198). It is not altogether clear if he has generalized this to communion or if he is using “table” metaphorically. He does (McKnight 2014, 200) look forward to a time of judgment, but excludes that element of life for the time being (McKnight 2014, 201). Rather, it is a life of enjoying God’s blessings together for now, always looking forward.

Moralism and God's Kingdom

1/18/2017

Wednesdays are for bits and pieces.

1/18/17

In God’s kingdom we will find God’s people living and working together for good. This is very right and true. McKnight makes applications based on this idea. Sadly, they look very much like a version of moralism rather than biblical Christianity.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 10, “Kingdom Is a Moral Fellowship.” pp. 159-178

McKnight now looks at the identity of a kingdom as a fellowship. He says that Israel would view its kingdom as that of moral conformity to Torah (McKnight 2014, 159). How would the Christian find a parallel? He identifies the kingdom of Jesus as “the redeemed people governed by King Jesus who live according to his way of life and teachings” (McKnight 2014, 160). He further states, “Jesus conditions entry into the kingdom of God on morality” (McKnight 2014).

McKnight cites seven statements of Jesus indicating a need for righteousness for salvation. He sums it up, “to enter the kingdom means a person surrenders to live under King Jesus” (McKnight 2014, 161). The core commitments McKnight has identified he will discuss in turn.

“To follow Jesus . . . meant embracing the cross as the way of life” (McKnight 2014, 162). The Christian life accepts death and defeat.

Second in his list is righteousness. Jesus calls his followers to practice righteousness (McKnight 2014, 163). This is a strong call to live a life of good works. McKnight uses Matthew 5 as God’s command to be salt and light by doing good deeds. He continues this idea by comments on much of the Sermon on the Mount, demonstrating that we become Christians by good works and obedience.

McKnight moves on to a commitment to love (McKnight 2014, 167, central to the fellowship of the Kingdom. Jesus serves as the model for the Christian’s love (McKnight 2014, 168). These commitments lead to conclusions about living in the kingdom.

First, kingdom life is subjected to Jesus. Therefore, in the church, we live a life together characterized by the cross, righteousness and love (McKnight 2014, 170). We make peace in the world by calling the world into the church, a place of peace (Ibid, 171). This, McKnight says, can generalize into worldwide pacifism (McKnight 2014, 172). As Christians we also realize we listen to a higher voice and live by a higher standard than that of our world.

Another manifestation of Jesus’ kingdom is that we give up money and possessions in order to seek Jesus’ righteousness (McKnight 2014, 173). This means that our wealth is intended to be used to care for the needy, not for ourselves (McKnight 2014, 175).

God's Kingdom Is Redemptive

1/11/2017

Wednesdays are for bits and pieces.

1/11/17

God’s kingdom is first and foremost a redemptive kingdom. God himself is active, redeeming the world to himself.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 9, “Kingdom Redemption Unleashed.” pp. 143-157

McKnight observes that “kingdom thinking” is essentially utopian. Depending on whose picture, the details may be different, but it remains utopian in nature (McKnight 2014, 143). This requires some sort of redemption. “When kingdom is divorced from redemption, it ceases being kingdom and becomes social progressivism, social conservatism, progressive politics, and the betterment of world and culture” (McKnight 2014). Because McKnight wishes the kingdom to be about redemption he observes that “the kingdom people is a redeemed, liberated, saved people” (McKnight 2014, 144). This encompasses the view of kingdom held by both the younger and older groups he has identified.

To explore the concept, McKnight examines four texts: Matthew 12:28; 11:2-6; 8:14-17; and John 2. In Matthew 12, Jesus makes it clear he is the one who fulfills prophecy and serves as God’s instrument to cast out demons. In Matthew 11 we find that the kingdom of God releases prisoners through healing and forgiveness. In Matthew 8 Jesus is seen to bring healing because he is the servant of Isaiah 53 who takes our weakness. In John 2 Jesus is the one who creates an abundance. McKnight summarizes that kingdom life brings redemption to those who are needy. It is focused on the consequences of sin (McKnight 2014, 150).
McKnight then discusses Jesus in his role as exorcist (McKnight 2014, 151). There is every reason to believe that the spiritual life is real. Jesus systematically dismantles Satan’s kingdom (McKnight 2014, 152).

Kingdom work, then, takes place as Jesus does his redemptive work in the world, bringing healing and forgiveness, overcoming spiritual forces of oppression (McKnight 2014).

Finding the Mission of God's Kingdom

1/4/2017

Wednesdays are for bits and pieces.

1/4/17

Does the king of a kingdom have anything to do with its priorities? What does it mean for God himself to rule in our world? McKnight explores this idea in part.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 8, “The King of the Kingdom.” pp. 123-141

When confronted with a kingdom it is important to know who the king is. McKnight asks what it means for God to be the king. McKnight asserts this to mean “nothing more and nothing less than God himself ruling” (McKnight 2014, 126, emphasis McKnight’s). Because God is the king, he determines what the kingdom is like. This is reflected in the kingdom of Israel (McKnight 2014). “Jumping all the way now to the first century, we make this claim: What we call Jesus - his titles - determines what the kingdom is like” (McKnight 2014, 128, Emphasis McKnight’s). McKnight goes on to evaluate Jesus as the Son of Man, Son of God, and Messiah.

Jesus refers to himself as the Son of Man. McKnight sees this as the representative of humanity (McKnight 2014, 129). He notes that Jesus uses this term generally in the context of his exaltation and second coming (McKnight 2014).

Son of God is a term used of Jesus by his opponents (McKnight 2014, 131), as well as some friends. McKnight takes this to refer to his claims as a Messianic king. The disciples identified Jesus as Messiah (McKnight 2014, 132). McKnight traces the word to an anointing with oil which would be used for a prophet, priest, or king (McKnight 2014, 133). Jesus himself clarifies that the Messiah rules after dying for others, rising and being exalted (Ibid).

McKnight draws three interpretations from the identity of the king. First, “Kingdom mission is determined by who Jesus is” (McKnight 2014, 134).

Second, “Kingdom mission must embrace the full story of King Jesus” (McKnight 2014, 135). All the life of Christ has something to say, informing us about mission.

Finally, “Mission is not the first word” (Ibid). Jesus is the center of all our mission. McKnight continues by describing the historic view of Christology governing our doctrine and life. The great theme is that the real person of Jesus changes his people and enables them to live for him in this world.

God's Kingdom Is Kinda Like This List Sorta Maybe

12/28/2016

Wednesdays are for bits and pieces.

12/28/16

What is the work of the kingdom? If it is the work of the church, what concrete and measurable activities belong?

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 7, “Kingdom Mission as Church Mission.” pp. 98-122

McKnight asserts that “the Bible speaks of the kingdom as the people who are governed by King Jesus” (McKnight 2014, 99). Therefore, the work of the kingdom is what Jesus’ people do under his authority. McKnight now gives a specific definition. “The kingdom is the people who are redeemed and ruled by King Jesus in such a way that they live as a fellowship under King Jesus” (McKnight 2014). He makes nine observations drawn from the idea that “kingdom mission is about creating and sustaining that kingdom community, the church” (McKnight 2014).

1. A Dwelling Place for God (McKnight 2014, 100). The local church is a place where God’s presence is mediated to the community.
2. Church as Kingdom Politic (McKnight 2014) The term “politic” here means an orderly assembly which tells of the order of the coming king.
3. Living under King Jesus (McKnight 2014, 102). Jesus’ lordship extends to what we do in every realm of our life.
4. A Local Church Fellowship (McKnight 2014, 104). McKnight here attempts to summarize “one holy, catholic and apostolic” from the Nicene Creed. He has a distinctively Calvinist view of Word and Sacrament ministry as our work. He pairs that with the exercise of church discipline, then cites a Mennonite view of what the church does to live before the world.
5. A Free People (McKnight 2014, 107). Christians are “free from the dominating stories of their culture and free to do what God calls them to do” (McKnight 2014).
6. An Ordered Life (McKnight 2014, 108). Our life is ordered by Jesus as king with certain subordinate structures.
7. Doing Good Deeds in the Public Sector for the Common Good (McKnight 2014, 111). These good deeds are not the work of the kingdom and are not done to solicit praise but are the natural outcome of being in Christ’s kingdom (McKnight 2014, 114).
8. Missional in Vocation (McKnight 2014, 115). McKnight sees our vocation as loving our neighbors. That becomes “missional” when that love clearly points to Christ’s kingdom. He comments briefly on Luther’s doctrine of vocation and discards it out of hand, not grasping the differences between vocation and job.
9. Social Justice, Social Gospel, and Liberation Theology (McKnight 2014, 118). These are ways of doing good but McKnight does not consider them to be kingdom mission. The kingdom mission is to Jesus’ people, but “spills over into the world” (McKnight 2014, 121).

Is God's Kingdom Churchy?

12/21/2016

Wednesdays are for bits and pieces.

12/21/16

In what way is kingdom work the work of the Church? Does it exist outside of the churchly realm? McKnight’s exploration, I think, would be made much more coherent if he were to consider the two kingdom theology found in Lutheran thought.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 6, “No Kingdom Outside the Church.” pp. 81-98

McKnight immediately asks if “kingdom” work is “church” work and how we can call a service “kingdom” work if it is not particular to the church (McKnight 2014, 81). If the kingdom was defined adequately as God’s people in a place, some actions which may be good are not the realm of the Kingdom of the Church.

McKnight cites influential authors asserting that the kingdom and the church are not the same. In both the older and younger theologians the concept of kingdom tends to be ill defined (McKnight 2014, 82-84). He does find some agreement, though in a peculiar way. “The oddity of this seeming consensus is that there is a widespread lack of attempting to articulate the relationship of church and kingdom other than by way of denying they are identical” (McKnight 2014, 85).

McKnight refocuses attention on Jesus’ words in Matthew 16:16-19 to identify the kingdom as that which breaks into our world and is revealed by God. It is built on the apostles and will last forever (McKnight 2014, 86). The future kingdom is related to what the church does now. God’s people are identified with the kingdom. He then discusses how we should see “church” (McKnight 2014, 88).

McKnight’s basic position is that the Church is an expansion of Israel, rather than a replacement (McKnight 2014, 89). He engages in some word study to attempt a close tie of Israel to the word “church” as a local assembly, distancing Paul from any Hellenistic use of the term, choosing to use it instead for a version of Israel, with the promise of the land, Torah, and all the trappings of restorationism.

McKnight goes on to present the Church as a kingdom which is both “now and not yet” (McKnight 2014, 92). Yet his analysis of this dynamic presents the “now” as dysfunctional, broken (McKnight 2014). As he looks to the “not yet” McKnight moves directly to Revelation 21-22, which he quotes at length. “The church is now and not yet, partially redeemed and on its way to full redemption” (McKnight 2014, 94). While McKnight expresses an unacceptable view of soteriology, he does reach a conclusion that is valid. “Kingdom mission is first and foremost church mission” (McKnight 2014, 95).

A Kingdom Has a King

12/14/2016

Wednesdays are for bits and pieces.

12/14/16

What is a kingdom after all? If different generations use the word differently, they will naturally come to different conclusions. Here, McKnight seeks to explain the term.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 5, “Kingdom Is People.” pp. 65-78

McKnight explores the implications of the term “kingdom” as heard by a first century Palestinian audience. They would most naturally think of David as a king and of the people of God as his kingdom. Yet the “skinny jeans” people tend to think in terms of “justice” while the “pleated pants” people think of “salvation” (McKnight 2014, 65). McKnight’s desire is “to dig into Scripture a bit more in this chapter to establish once and for all that kingdom in Jesus’ world would have meant ‘a people governed by a king’” (McKnight 2014). He takes us to the promises of a land given to Abram in Genesis 12 and to numerous other passages in which the promises of God involve a landed people (McKnight 2014, 66-68). Inherent in this idea is that the kingdom area is inhabited by people under the king’s rule (McKnight 2014, 68-70).

The reason for this extensive treatment, McKnight says, is scholarship which tends to make a strong distinction between kingdom as a reign and church as a people. He cites D.A. Carson (McKnight 2014, 73) as representing that view. The importance of McKnight’s argument is that Jesus is the king ruling over his people, and that talk of the kingdom focuses on the actual people (McKnight 2014, 74). He then goes on to discuss images of his people as used by Jesus (McKnight 2014, 75ff).

Timeless Stories

12/7/2016

Wednesdays are for bits and pieces.

12/7/16

What is the role of cultural context as we read and understand the Bible? Here McKnight moves his discussion in a direction which I think is very problematic. Let’s see.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 4, “Kingdom Mission Is All about Context.” pp. 43-62

McKnight begins by stating that Israel’s stories were not timeless (McKnight 2014, 43). He goes on to explain that they are tied to the context in which they were written. Jesus then took situations from the Bible and spoke to the people of his age. McKnight views this application as a “countercultural” message to “marginalized” people (McKnight 2014, 43). He concludes based on these premises that our work of the kingdom is to apply Jesus’ message to our context.

McKnight continues by looking for context messages in extrabiblical settings. The author or artist will regularly insert his own interpretation into a situation. Likewise, Israel inserted an interpretation of God’s kingship, Israel as his chosen people, and a future divine realm into all the Scripture (McKnight 2014, 45). The work of the writers of Scripture was to see who could present those ideas convincingly (McKnight 2014, 46). Citing an apocryphal psalm from the first century B.C., Mcknight draws a picture of the expectations people would have of a Messiah (McKnight 2014, 48). He cites also the Maccabees and the Essenes, the rise of the Pharisees, and of the Sadducees. All were interested in being faithful to the Bible. Jesus, as opposed to the other groups, laid out a Scripture talking of love and a hopeful future. He saw the kingdom as what God was doing (McKnight 2014, 53). According to McKnight, we also need to see this same kingdom.

McKnight emphasizes that the articulation of the kingdom fits in its own context (McKnight 2014, 53). He illustrates this with stories of ministry that happens naturally in the settings we find ourselves in daily. He then affirms that “kingdom mission counters ruling stories at work in our world” (McKnight 2014, 56). He seems to think a traditional Christianity will be “coercive” (McKnight 2014, 57) but needs to operate in persistent love. The work of the kingdom then is a counterculture (McKnight 2014, 59).

The Bible's Big Picture

11/30/2016

Wednesdays are for bits and pieces.

11/30/16

How do different generations understand the main thrust of the Bible? Is this at the heart of any disagreements they may have about how to engage in Christian ministry?

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 3, “Tell Me the Kingdom Story.” pp. 21-41

McKnight now views the goal of the Church as telling the story of the kingdom, what the Bible says. It is this telling of the story that will make sense of the world. “For the Pleated Pants approach to the kingdom, since it focuses on the redemptive rule dynamic, the Bible’s central story is about individual persons whose crisis is their sin and its consequences, and the resolution is the atoning work of Christ that both ends the consequences of their sins and offers them a new life and hope for the kingdom” (McKnight 2014, 21). On the other hand, “The Skinny Jeans story is about participating in the direction of our world by lending a hand so the world will become a better place” (McKnight 2014).

McKnight suggests that to find the role of the Church, we do well to ask what we should consider with Jesus as the King who is the answer (McKnight 2014, 22). He then states that he considers the Bible to be the authority but to be largely ignored.

McKnight then considers two “stories” within the greater Kingdom story of the Bible. First, one he calls C-F-R-C (McKnight 2014, 23). The Bible describes the world in terms of Creation, Fall, Redemption, Consummation. Unfortunately, this pattern can tend to become man-centered, with the reader picking and choosing which passages are individually relevant (McKnight 2014, 25). Because of this bias, McKnight refocuses the story by citing N.T. Wright (McKnight 2014, 26). After a brief excursus suggesting the asking of questions to see how God rescues his people, McKnight calls for what he names the A-B-A1 approach (McKnight 2014, 27). This begins with “Plan A” where “God rules the world through his elected people, but God is the one and only King” (McKnight 2014, 28). In Plan B, since humans have stolen God’s glory and been forgiven (McKnight 2014, 29), God gives his people a human king (McKnight 2014, 30). The story moves on to a revised Plan A where Jesus brings God’s rule again 9McKnight 2014, 33). McKnight sees this rule of Jesus as a very new thing, involving many changes from the historic Israel (McKnight 2014, 35).

McKnight now moves into a discussion of our entrance into that kingdom mission. Conversion and discipleship, which he discusses as valuable, are only a part of the mission (McKnight 2014, 36). he wishes us to look to an eschatological hope (McKnight 2014, 39) as the hope for future perfection.

Activism? Engagement? Vocation?

11/23/2016

Wednesdays are for bits and pieces.

11/23/16

We often divide our culture by generation. This is very common within the Church in North America. McKnight identifies the view of the kingdom of God which he thinks is prevalent
among the older generation.

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 2, “Pleated Pants Kingdom.” pp. 9-19

McKnight refers here to the “pleated pants” leadership of churches as opposed to the “skinny jeans” people. In discussing the work of the kingdom they seem concerned about when and where God’s kingdom is found. The natural conclusions: “the kingdom is both present and future, and the kingdom is both a rule and a realm (Over which God governs)” (McKnight 2014, 9). McKnight cites Bible passages which can lead to those conclusions. Yet he says the theological categories developed here rarely show what the kingdom looks like. His reaction is to observe, “to the degree that the kingdom has been inaugurated, it can be realized in our world today” (McKnight 2014, 11). Yet McKnight is of the opinion that leaders of the older generation have abandoned any idea of God at work in the civil realm, or any realm, for that matter (McKnight 2014, 12). I observe that McKnight cites G.E. Ladd as exemplary in this discussion. He then goes on to others who do not view a kingdom as other than a spiritual redemptive force.

McKnight also identifies the possibility that kingdom work is equated with public activism (McKnight 2014, 15). He then cites several authorities who have framed ministry in terms of public engagement. Some, seeing that Christian activism is not changing culture, suggest a model more akin to the historic doctrine of vocation (McKnight 2014, 16). McKnight does caution the reader (McKnight 2014, 17) that attempts to redeem culture may go counter to Jesus’ stated purpose. The Gospels speak in terms of Jesus redeeming people from the world, or the culture. This may be a better emphasis.

Both the approach of treating the “kingdom” as only a remote, spiritual world and the approach of treating it as only a sociopolitical context will fall short of the way the Bible views it. McKnight will attempt to find and articulate a biblical view.

What does God's kingdom look like to you?

11/16/2016

Wednesdays are for bits and pieces.

11/16/16

I can’t say I agree with much of what McKnight will stand for in this book. Yet it draws some useful distinctions. How do we view God’s kingdom? What is the actual focus we have when we are talking about working in God’s kingdom?

McKnight, Scot. Kingdom Conspiracy: Returning to the Radical Mission of the Local Church. Grand Rapids: Baker Publishing Brazos Press, 2014. Kindle Electronic Edition.
Chapter 1, “Skinny Jeans Kingdom.” pp. 1-8

McKnight begins by drawing a distinction in churches between the “skinny jeans” and the “pleated pants” people. Among younger elements of the church he sees an emphasis on a “kingdom gospel” rather than a “spiritual gospel” (McKnight 2014, 1). The kingdom focus he identifies is an emphasis on ministry which results in social change as opposed to some sort of inner and personal change. Osborne considers this in the context of a song by Derek Webb, “A King and a Kingdom.’ His observation is that the “skinny jeans” people seem to know what the kingdom is, “and as a whole they’re a bit sketchy about the local church or the church as an institution” (McKnight 2014, 2). Webb reportedly felt that same ambivalence but, after leaving the church for a time, came to love it and returned, finding his place. Likewise, McKnight observes that raising money for social activism is relatively easy but it is difficult to raise money for or interest in the more traditional tasks of churchly life. McKnight cites numerous examples of writers and speakers who consider topics such as atonement and redemption irrelevant to the work of social change and justice. While the Bible will be brought into these social justice discussions it is used as “a selection of life-giving and important texts” (McKnight 2014, 4) used as a political narrative.

McKnight counters this by observing that the Bible uses the concept of a “kingdom” of God quite differently. The “kingdom work” or “mission” is never described as a political mission but a world of spiritual redemption. “Millennials are leaving the church, and it is usually observed that they are leaving the church because it has become too political” (McKnight 2014, 5). Yet in mcKnight’s view these are the people taking up a political cause in the name of Christ. This book will therefore seek an answer to a related question. What is the nature of a biblical “kingdom” work? McKnight does not think it is “social activism that is for the common good and accomplished in the public sector” (McKnight 2014, 8) as his “skinny jeans” people would. He will continue by analyzing the “pleated pants” errors.