02.01.

02 CHURCH & WORLD

OUTLINE

ENIGMA OF THE WORLD

Paradox and dilemma
Insight not reaction

UNDERSTANDING THE WORLD

This age
The system
The earth
Asymmetry and contrast

CHALLENGE OF THE WORLD

Worlds collide
Values
Structures
Resources

POWERS AND THE WORLD

Principalities and powers
Understanding of powers
Christ and the powers
Confronting the powers

CHURCH IN THE WORLD

Citizens of heaven
Conflict and alienation
Commission and invasion
Compassion and reconciliation
Spiritual warfare

Question
Open Reflection
Reading & Resources

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 THE CHURCH
A series of graphic biblical images presents Christians as a worshiping community
that blends lifestyle with liturgy, culture with tradition and form with freedom.
Studying topics that Christians often approach differently; we try to learn from
difference, develop respect and find enrichment in greater understanding.

LEARNING GOALS:
Unit Objective: To enable Learners to recognise and understand the bilbical
presentation and historical development of the Christian church as the community
and people of God in the world, with its teachings and sacraments
Module Objective: To explore, understand and carry out the practice, ordinances
and responsibilities of Christianity, incorporating different forms of worship,
relationship, community and organisation
Learners will:
identify key scriptures relating to the concept of the church
recognise why different Christian traditions have emerged
evaluate different scriptural passages relating to practice
reflect on the significance of their own church ordinances
Learners will acquire a knowledge and understanding of:
biblical images of the church
the implications of the images for contemporary Christians
the emergence and development of different traditions and practices
the areas of agreement and divergence within the Christian community
the relationship of the church to society

Session Learning Goal:

Learners will examine biblical and contemporary perspectives on the Christian
points of connection and contrast with any society
Session description
The implications of living as 'citizens of heaven'

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 02.01.02 CHURCH & WORLD

ENIGMA OF THE WORLD

Paradox and dilemma

God has chosen to enclose us within a sphere of time and space we call the world.
This fact, and our experience of it, presents us with paradox and tension. Scripture
declares that God has created all things [cf 1Co 8:6; Rm 11:36; Ep 3:9] and that
they are very good [Gen 1:31]; and yet Christian experience of the world finds it a
hostile environment that challenges our existence at every level.

How are we to act and respond within the world? Scripture declares that God loves
the world [Jn 3:16], but as Christians we are told not to love the world [1Jn 2:15]!
Clearly we are being confronted by an important yet complex idea; and yet it is an
idea that has dilemma at its epicentre. But this is not a subject we can be theoretical
about; how we understand the relationship between the church and the world affects
every action; personal and corporate, day by day.

Insight not reaction

The history of Christian response to the challenge of the world has been in
extremes. These reactions highlight both how serious and important this subject is
for our understanding of Christian ethic: -

Some have tried to escape the world by isolating themselves from

society;
Some have tried to change the world by violent political revolution.

Neither of these extreme responses shows us the way. Nor does any attempt to find
some middle ground; it is not some mean or synthesis between the two. The answer
lies instead in discovering a true biblical understanding as to the nature of the world,
and to have a willingness to embrace the radical response to it that Jesus demands.
The spirit of this is captured in the words of the Quaker William Pen: -

True godliness does not turn people out of the world

but enables them to live better in it,
and excites their endeavours to mend it.

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UNDERSTANDING THE WORLD

When the New Testament speaks about the present time/space environment in
which we find ourselves it uses three closely overlapping concepts. They are: -

this age
the system
the earth

We shall examine each in turn to create a backdrop to our understanding.

This age

The Greek word aeon means age. It is the word that the philosophers used for
time itself. It became the way to speak of the sum of the periods of time and
everything expressed in them; the totality of everything temporal. It was used to
speak about the course of the world and thus it easily became a word to refer to the
world itself.

This age is permeated with an ethos and an atmosphere that is in rebellion against
God. It creates cares and pressures that stifle and manipulate the human spirit [Mk
4:19; Mt 13:22; 1Cor 7:33; Ro 12:2]. It lures people unsuspectingly into its orbit [2Tim
4:10]. Its manifestations have their source in the spiritual powers and principalities,
among the time lords of darkness, and legions of wicked spirits [cf Eph 6:12]. Its
malevolent deity blinds all eyes to truth [2Cor 4:4].

This age expresses itself primarily in the philosophies, ideologies, world views and
values of the day. It is mediated through the mind and human consciousness [cf
1Cor 1:20; 2:6; 3:19]. Its essence is hideously distilled in the biblical figure of
Antichrist [1Jn 2:18; 4:3] the manifestation of an all-pervading spirit of falsehood [Mk
13:22] and lawlessness [2Th 2:3-8].

This age, from the New Testament's perspective, is present experience and
existence which stands in contrast to the age to come which enshrines Gods
eschatological purposes [Mt 12:32; Lk 18:30; Ep 1:21]. The fact is that time is
running out for this age; the end of the age is assured [Mt 13:39,49; 24:3]. This
age must give way to the age to come. The church are the people who have
eternal life which is in fact the life of the age to come [Jn 3:15]. They are tasting
the powers of the age to come [Heb 6:5]. The truth is that God is the king of the
ages [1Tim 1:17].

The system

The Greek word kosmos means order. It is the word that the philosophers used to
speak of the sum of all created things, the universe as an ordered whole, the totality
of everything spatial. It is the theatre of human life and history. Kosmos can refer to
humankind, the masses, the awesome tide of humanity. But primarily it speaks of the
world in terms of its structures, organisations, and establishments - the kingdoms of
this world [Mat. 4:8]. Kosmos is preeminently - the system.

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 The system is the world estranged from its creator; controlled by another spirit
[1Cor 2:12], ruled by another prince [Jn 12:31; 14:30; 16:11]. To be a friend of the
world [ie in harmony with the system] is to be an enemy of God [Ja 4:4]. It is a place
without hope [Eph. 2:12], and transitoriness is of its very essence [1Cor 7:31; 1Jn
2:16-17].

The system is the epitome of unredeemed creation, the enemy of God, the
obstacle to faith. It is the world under sin and death. The principle of kosmos is
illustrated in the biblical image of Babylon; whether the seat of power in the ancient
near east [Isa 21:9; Jer 51:8], or Rome, the centre of the world of the New
Testament era [1Pet 5:13; Rev 17:1-9]. Babylon is symbolic of all godless power
and structures. It is the city of the satanic system: politics, trade, commerce, pride,
pleasure and exploitation. It is all coming under the final judgment of God [cf Rev
18].

The system and everything of this world now stands against God [Jn 8:23; Rm
5:12], but originally God made the kosmos [Jn 1:10; Acts 17:24] and he has left
evidence of this fact everywhere [Rm 1:20]. Nevertheless God loves the kosmos
inasmuch as it speaks of teeming humanity; the peoples of the world caught within
the web of the system [Jn 3:16-17]. God came into [eis] the kosmos in the person
of Jesus to effect salvation [1Tim 1:15; Jn 1:10,29] and reconcile humanity to
himself [2Cor 5:19]. To the masses - every tongue, tribe, people and nation - the
gospel is to be proclaimed [Mk 14:9]. The system, however, has no part in the
eschatological hope [cf Jn 12:25]; it is the new heaven and new earth which alone
has a place in Gods ultimate purposes [Rev 21:1; 2Pt 3:13]. When the kosmos is
redeemed it ceases to be the kosmos, it becomes the kingdom of God - the
kingdom of the world has become the kingdom of our Lord and of his Christ [Rev
11:15].

The earth

The Greek word ge means earth. It is the word the philosophers used for the world
and existence expressed in physical terms; the totality of everything material. Along
with the heavens the word means the whole physical universe [cf Gen 1:1; 14:19;
Mt 5:18]. Equally, the earth can describe the physical world the dwelling place of
mankind, in contrast to heaven the spiritual realm and the dwelling place of God [cf
Dt 26:15; Ez 1:2; Mt 5:45; Mk 13:32]. The earth has its origin in God [Gen 1:1; Ps
102:25; Acts 17:24], and all its fullness belongs to him [Ps 24:1; 1Cor 10:26].

The earth is the sphere where this age and the system manifest themselves.
They, and the powers behind them, incarcerate the earth and the rest of creation.
Here we have the biblical figure of a prison house of bondage, decay and despair [cf
Rom 8:21-23]. It is upon the earth the peoples - the kings, the great, the slaves and
free are found [Rev 6:15]. The earth shares in the judgment that falls on this age
and the the system [Rev. 11:6]. They in fact are the destroyers of the earth [Rev.
11:18]. The earth and everything upon it, along with the heavens are destined to be
shaken and all that is evil will pass away and be burned up [Hag 2:6-9; Heb 12:26-
27; Mt 5:18; 24:35; Heb 1:10-11; 2Pt 3:10-12; Rev 21:1].

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The earth however, unlike this age and the system, has a future in God. There
seems to be a biblical parallel between the earth and the body. Our human flesh
and body are both subject to death, but the body alone has a part in the
resurrection. Likewise this age, the system and the earth are all subject to the
judgment, but only the earth has a part in the recreation. There is to be a new
heaven and new earth [Rev 21:1; 2Pt 3:13]. The people of God are to reign on the
earth [Rev 5:10]. The meek are to inherit the earth [Mt 5:5]. Gods will is to be done
on earth as it is in heaven [Mt 6:10]. The knowledge of God is to cover the earth as
the waters cover the sea [Hab 2:14. The new earth is clearly to be the resting place
of the City of God, the new Jerusalem [Rev 21:2].

These then are the three biblical windows on the world. Each views the whole from
its own particular perspective. When the three pictures are superimposed upon each
other and viewed as one, the full dimensions are revealed.

Asymmetry and contrast

In complete contrast to the world stands the church. The church is in the world but
in every way it is quite different. The church touches life at every point the world
does but it looks at it through other eyes. It views the world from a different
perspective, it judges by different values, it is moved by different motives, it is stirred
by different hopes and must act in a distinct way. To be the people of God within the
world is to live in paradox and be viewed by all outsiders as an enigma. It is to live,
as has been said1, angular to the world and congruent to Jesus.

THE WORLD THE CHURCH

'this age' 'the age to come'

[temporal] [eternal]
philosophy and world views the mind of Christ

the system' 'the kingdom of God'

[demonic] [theocentric]
politics and power your will be done

'the earth' 'the new earth'

[bound] [fulfilled]
exploitation dominion

Each is the complete antithesis of the other. One is perversion the other is promise;
one is manipulating the other is liberating; one is dying the other is dawning.

1 this is an illustration used by Alan Kreider

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CHALLENGE OF THE WORLD

Worlds collide

In the church the age to come is breaking into the present order ahead of time. It
stands in the power of the risen Jesus at the point where two utterly opposing
spheres and epochs collide. The clash sends reverberations through every area of
life, nothing is untouched. The world and the church impact each other on three
broad fronts. Each of which has very serious practical implications for every
Christian.

Values

The clash of values between the church and the world touches the spirit of both; that
which influences the way in which they manifest themselves. The mind of this age is
seen in its philosophies and worldviews; humanistic or demonic, ruled by human
achievement or fate, and yet held almost unconsciously by most people. The value
system of the world incarnates itself at every level; personal attitude, public opinion,
lifestyle, culture, ethics, education, legislation, media, art, music, drama, literature,
architecture etc. Some is evil, much is godless and nothing is what it could be.
However, neither is everything totally corrupt for God has created the raw materials
and his image in personhood has not been entirely erased.

Christians need to discover the mind of Christ [1Cor 2:16]. This is not merely
subjective personal holiness that no longer thinks godless thoughts, but rather it is
beginning to think positively and creatively in the way that God thinks. Having our
minds transfigured by kingdom consciousness [Rom 12:2]. Identifying, exploring
and experimenting with the values that make up the roots and building blocks of the
universe. Here is found the philosophy of heaven, the culture of the kingdom of God.
The church must not simply avoid manipulation by the spirit of this age, but attack it
at the root [2Cor 10:4-5]. It must take the initiative, and impact every level, issue and
perspective of society. Every area of life must be redeemed. The church must be at
the forefront as a first-fruit heralding the glory and purposes of God.

Structures

The structures of this world are the edifices formed out of the value systems of this
age; social, political, economic and religious, a network enmeshing all peoples. Their
hold may be brutal or subtle, the environment it creates may be cruel or seductive;
but in every case it demands total allegiance. These structures are a God ordained
necessity for society to function, but as we have already hinted and will become
clearer as our study continues, they have become demonised and are anti-God.

The church has to live within these dark structures, but knowing the kingdom of God
will ultimately replace them. Then theocentric rule will replace the demonic and
Gods will shall be done on earth as it is in heaven [Mt 6:10]. But the church is not
passive or resigned, it takes every opportunity to exploit any space available within
the structures to proclaim the presence of the kingdom now and herald the final
overthrow of the system as a whole.

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Resources

The values and structures of the world relentlessly tighten the bondage within which
the earth, the only environment and resource for human existence, has become
imprisoned. Its greed and exploitation are seen in attitudes to wealth and property
which not only destroy human relationships and society, but in turn threaten to
destroy the very ecosphere itself, dominion being exercised by the infidel rather than
the servant [cf Gen 1:26].

The church knows that the absolute ownership of property rests with God alone, The
earth is the Lord's in all its fullness [Ps 24:1; cf Ex 19:5; Lv 25:23; Dt 26:10; Ps
50:12; Job 41:11]. This must be the basis of any Christian concept of property. We
may take from what is Gods and use it provided we do so responsibly. Physical
resources are to be shared justly, meeting peoples needs the first priority. The
concept of Jubilee [Lv 25] demands gentleness within nature and redistribution in the
face of inequality. In everything there is to be a carefree attitude towards possession
[Lk 12:22-31; 2Cor 9:8-11]. Christians know it is only the meek that will inherit the
earth [Mt 5:5] and that such a lifestyle is the harbinger of release. Ecology is clearly
eschatological.

POWERS AND THE WORLD

Principalities and powers

Throughout scripture there are some significant references to power and the way
that it is structured and manifested within the world. These passages seem to
suggest that intimately connected with the visible institutions that order society there
are invisible higher spiritual powers at work. These references have become very
important to many Christians in their attempt to understand the nature of the world,
the manifestation of evil within it, and how they should act in response.

These ideas have their roots back in the Hebrew scriptures, where: -

Isaiah [14:12-15] speaks about the king of Babylon in language

that seems to refer to spiritual power behind the throne, and
[24:21] about, the powers above and the rulers of the earth
Ezekiel [28:12-19] addresses the king of Tyre in a way that
seems to refer to spiritual power rather than a human being
Daniel [10:12-11:1] refer to the prince of Persia and the prince
of Greece in a way that appears, to some people, to refer to
demonic spirits ruling over these nations and resisting Gods
purposes

In the New Testament there are a number of important key words, each associated
with power, which frequently reoccur, either on their own or in pairs: -

Exousia [powers] Rom 13:1-3; 1Cor 15:24; Eph 1:21; 2:2; 3:10;
6:12; Col 1:16; 2:10,15 etc

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 Archai [principalities, rulers] Rm 8:38; 1Cor 2:8; 15:24; Eph
1:21; 3:10; 6:12
Stoicheia [elementals] Gal 4:3,9; Col 2:8, 20; Heb 5:12; 2Pt
3:10,12
Angeloi [angels, messengers] Rom 8:38; 1Cor 6:3; 11:10; 1Tim
3:16; 1Pt 3:22

When the use of these words in different passages is analysed in detail we find that
the language of power in the New Testament is imprecise, liquid, interchangeable
and unsystematic. An author can use the same word differently in different contexts,
or several different words to express the same idea. The fluidity of the biblical
language, and the range of ways in which it is used, means that Christians have
drawn varying interpretations from the text and have called for quite different
responses as a result.

Understanding the powers

There are broadly two main views as to how to interpret the biblical language on the
powers; while they are not necessarily mutually exclusive, there is , however, a wide
range of emphasis within and between each view.

Demonic strongholds: This view emphasises passages like Ephesians 6:12

which speak of cosmic powers of this present darkness ... spiritual forces of evil
in heavenly places. It believes that principalities and powers be understood as
personal, spiritual intelligences, emissaries of the god of this world, which seek to
influence the world of mankind for ill at every level, using every source at their
disposal2. Others would be more specific believing that Satans kingdom is a
hierarchy of evil spirits with order, authority and a chain of command, dominating
geographic areas, cities, peoples and subcultures in demonic strongholds. They
are the means by which Satan is able to bind the minds of unbelievers throughout
the world [2Cor 4:4].

Domination systems: This view emphasises passages like Colossians 1:16

which say that in him all things in heaven and earth were created, things visible
and invisible, whether thrones, dominions, rulers or powers. It believes that,
these powers are both heavenly and earthly, divine and human, spiritual and
political, invisible and structural. Spiritual beings are therefore included in the
vocabulary of power but they do not exhaust it ... The vast majority of uses of the
terms for power is for its human bearers or the social structures that manifest it3.
The fact that principalities and powers can be either good or evil [cf Rom 8:38],
and are to be included in Christs reconciling work [cf Col 1:20], suggests that they
were originally part of Gods good creation, but have become radically affected by
the Fall. They are neither simply human nor demonic, but part of the structure of
power created to preserve society from disorder and chaos. They are
simultaneously the outward form of any power structure [eg political, social or

2
PT Obrien Principalities and Powers: Opponents of the Church in Biblical Interpretation and the Church Ed
DA Carson pub Paternoster 1984 p146
3 Walter Wink Naming the Powers Fortress 1988 p99-100

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 economic institutions] and the inner spirit that animates that structure. When these
structures become idolatrous, failing to serve Gods purposes, they become a
demonised and oppressive domination system rather than serving humanity. This
understanding fits well with what we have said about this age and the system
above.

One important point for discussion is how we understand references to heavenly

places [eg Eph 3:10; 6:12] and the power of the air [eg Eph 2:2]. They are
obviously referring to the invisible dimension of the powers, but how are we to
understand the way in which they interact with our dimension? : -

Those holding the demonic strongholds approach will tend to see

them as referring to a separate locale;
Those holding a domination systems approach will tend to see them
as referring to the innermost essence of the tangible manifestations of
power. In support of this view is the reference in Eph 2:6 of believers
being seated in heavenly places while living out their lives upon earth.

Christ and the powers

The Christian stands in classic eschatological tension with the powers. Christ has
triumphed over them [Col 2:15 cf 1:16-20; Phil 2:10], but he has not finally subjected
or subordinated them [1Cor 15:24-28; Heb 10:13]. But he will do. Inasmuch as
Christians believe God created them they will recognise and respect the powers, and
in a measure go along with them [Rom 13:1-7; 1Tim 2:1-7; Titus 3:1-2; 1Pt 2:13-14].
But at the same time the church is to show and proclaim it conquest over the powers
in Christ, by living in liberation from them [Eph 1:10]. The powers may eventually be
redeemed [Col 1:19; Eph 1:10], but they will probably have no significant role in the
new creation if they are. They certainly cannot be redeemed in this age. Because of
the role they play in the demonised domination system they tend to be enemies of
Christ, and in fact for many peoples they are substitutes for him.

Confronting the powers

The different interpretations of the biblical references to principalities and powers

has led to quite contrasting approaches to the subject of encountering the powers;
often referred to as spiritual warfare. There are three main approaches 4.

Binding the strong one: Based on the belief that demonic spirits rule
geographical locations, ethnic groups and social or economic activities; they are
to be identified on the basis of historical research and spiritual discernment and
their power is to be broken. This is to be the work of individuals or groups within
the church binding them and taking authority over them in the name of Jesus as a
result of his victory. This kind of activity is believed to be essential in any area
before other methods of ministry among people are employed. It is argued that
scripture gives specific indications that Gods people are to act in this way: -

4 These have been adapted from an unpublished paper by Lloyd Pietersen

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 Ps 149:6-9 speaks of high praise being the environment of
spiritual warfare; the two-edged sword being the word of
authority [cf Eph 6:17; Heb 4:12]; the binding of kings and
nobles is seen as referring to territorial spirits;
2Cor 10:3-5 speaks of the church being given divinely powerful
weapons to demolish demonic strongholds;
Mat 12:25-29; 16:19; 18:18-19 speak of our prayers being able
to bind the strong one over an area and so bringing release to
those previously held captive.

Criticisms of this view are significant: -

Nowhere in the New Testament do we find either Jesus or the

early Christians identifying territorial spirits and doing battle with
them;
The references in the Hebrew scriptures undoubtedly refer to
demonic power behind thrones but there is no example of Israel
engaging with them;
The phrase high praise [Ps 149:6-9] simply means exultation,
it has no mystical sense; in context means no more than
anticipating the celebration of Gods end-time victory over the
nations [cf Rev 19:11-21];
The New Testament passages, properly understood, simply
refer to the conflict of the church with the powers of darkness;
no specific technique emerges;
There is little evidence that, where specific actions of binding
spiritual powers has taken place, there has been the kind of
dramatic change in spiritual climate that one would expect; other
than Gods response to faithful prayer.

Doing the works of Jesus: Those who hold this view agree that principalities
and powers are demonic spirits, but believe that there is no biblical basis for
believing you can bind them by direct verbal confrontation in the name of Jesus.
Instead, they argue that the whole of individual and corporate Christian life is itself
spiritual warfare. You cannot relegate it to one aspect of the churchs life. The
Christian community is caught up in a cosmic conflict between the kingdom of
God and the dominion of Satan, which involves every area of life. Every particle of
created reality is claimed by God and counter claimed by Satan; there is no
neutral ground. the very existence of the church is itself an act of spiritual warfare
[cf Eph 3:10]. The emphasis is instead on doing the works of Jesus. Gods
kingdom advances and Satans dominion retreats by preaching the gospel,
prayer, evangelism, church planting, casting out demons, healing the sick and
much more. Spiritual warfare is tangible activity. This is what we see happening in
the New Testament: -

When Paul enters Ephesus [Acts 19], a leading commercial city

the pride of which was a temple to the leading territorial spirit,
Artimis [v27]; one of the seven wonders of the ancient world.
Paul makes no attempt to bind this spirit, instead he preaches

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 the gospel to which many respond and turn from their idolatry
[v8-20]. The consequence of which leads to a fear that Artimis
will be dethroned [v27].

Pursuing justice: This is the response of those who see principalities and
powers as being expressed in the domination systems of this world with their
inner spirit and driving force animating, legitimating and regulating its physical
manifestation. The task of the church, in the power of the Spirit, is to work for
justice and to confront oppressive structures5: -

To expose the effects of structures upon the poor and

vulnerable;
To identify those who suffer from those effects
To raise questions about the structures rather than focusing on
their agents;
To work for the transformation of structures not just superficial
reform;
To remember that challenging the powers can be personally
very costly;
To recognise that transforming the powers is ultimately the work
of the Spirit.

This approach to spiritual warfare must take account of important factor: -

That Satan and demons, whatever their origin, are real personal
spiritual beings l that they are totally opposed to everything
about God and his people;
That focus on social / political action could result in mere
Christian humanism;
That there is clear evidence of the activity of territorial spirits in
animist cultures.

This is clearly a complex subject both in terms of interpreting the biblical text and in
the area of actual experience. The insights provided from viewing principalities and
powers as essentially domination systems is very persuasive and helpful and seems
to account for the variety of aspects of a biblical understanding of the relationship
between the church and the world. But the reality and activity of real demonic forces
must never be neglected. It is likely that particular strategies for confronting the
powers will differ depending upon the society and culture.

CHURCH IN THE WORLD

Citizens of heaven

We have seen that the church in its essence is set against the world. The ekklesia
are the called out ones; called out from the world in all its forms, called out to be a
chosen race, a royal priesthood [kingdom of priests], a unique [holy] nation, Gods

5 Adapted from Comfortable Compassion? by Charles Elliott pub Hodder & Stoughton p 156

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own people [1Pet 2:9; Ex 19:6; Rev 5:10]. Identity, in contrast to the existing order, is
one of the primary marks of the people of God. It is simply a matter of citizenship;
our citizenship is of heaven [Phil 3:20]. Heaven is our homeland, the kingdom of
God is our State; not the system. This is not simply a spiritual truth; it is a living
reality.

Christians need to make a conscious act of renouncing worldly citizenship and

embracing heavenly citizenship. The world crucified to me, and me to the world
[Gal 6:14]. This is an essential dimension of baptism. There must be a deliberate
embracing of the full significance of this fact; new citizenship in every sense. There
must also be the daily living out of its truth. We must constantly keep our minds free
from the pressing mould of this age [Rom 12:2]. The system must have no place in
our hearts [1Jn 2:15], we must not allow it to pollute us [Ja 1:27]. We should be so
free from the system that though we are in constant contact with it, it gains no hold
on us and we do not exploit it [1Cor 7:30-31].

The consequence of recognising that we are citizens of heaven, upon our attitudes
towards nationalism, internationalism, economics, culture and so much more, will be
far reaching.

Conflict and alienation

Because Christians are so distinctive within the world and challenge its very
existence, the world is hostile in return. This is a fact powerfully emphasised by the
image of being aliens, exiles and foreigners [cf 1Pet 2:11; Heb 11:13]: -

Alien [Gk paroikos]: One who lives alongside citizens, a resident alien but
without any civic rights. A stranger within the community.

Exile [Gk parepidemos]: One who is simply passing through the territory.
They have no rights whatever, the whole sense is transitory and temporary.
They are there because they have been scattered [1Pet 1:1]. The word
pilgrim is an inaccurate translation, but none the less attractive.

Foreigner [Gk xenos]: One who appears strange, someone from outside,
hard to fathom, surprising, unsettling, sinister, creating distaste. Even the
sense of outlaw.

The heroes of faith in Hebrews Ch 11 are our examples. They were foreigners and
exiles [v 13] looking for a city with foundations that had God as its architect and
builder [v10; v16]. This is the true nature of divine citizenship.

Because we are aliens we are sinister to the world; the system cannot
accommodate us, our values threaten its very existence. Hostility towards us is
inevitable, [Mt 5:11-12]. It is not to take us by surprise [1Jn 3:13]. Because the world
hated Jesus it will hate his people [Jn 15:18-19]. We are sheep sent out amongst
wolves [Mt 10:16]. While in the kosmos we are to expect nothing but tribulation [Jn
16:33]. In the eyes of the world we are nothing [1Cor 1:27-28], not only insignificant
but utterly despised. Paul gives two powerful images in 1 Cor. 4: -

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 Spectacle [v 9]; for public amusement in the games at the
arena, usually a group of people, the spoils of war or criminals,
whose only value was their entertainment value in dying before
wild beasts.
Rubbish and filth [v 13]; the two words are very similar and
refer to that which is left when everything of value has been
taken, dregs, scum, offal.

Such is the church in the eyes of the world, yet it is the world that is blind. The
system has never been worthy of the people of God [Heb 11:38], and by their very
nature they will be the overcomers [1Jn 5:4; Rev 21:7 etc].

Commission and invasion

We may not live like the world but there is no thought of escaping from it [1Cor
5:10]. We are not of the world, but we are certainly in it [Jn 17:15-16]. We have
work to do. Saying that Gods kingdom is not of this world [Jn 18:36], does not
mean it is otherworldly; it means it is unlike anything that presently exists, it is of a
completely different order. Our heart cry, Your kingdom come, your will be done on
earth as it is in heaven [Mt 6:10], will ultimately be accomplished within the present
sphere. But it involves both the working of Gods people and the sovereign in
breaking of God himself.

Paradoxically, the called-out ones [ekklesia] are also the sent out into ones. The
command is simple and all embracing: -

Go into all the world and preach the gospel to the whole creation [Mk
16:15];
Go ... and make disciples of all nations [Mt 28:19];
You shall be my witnesses ... to the end of the earth [Acts 1:8].

Here is a commission that involves the invasion of the structures and ethos of the
present order.

The church is to be Jesus to the world. the world needs the church as the world
needs Christ. For Jesus, preaching the gospel was a total act involving word, deed
and being. It was a total presence and expression of Gods rule. So it is to be with
the church. The images Jesus used are graphic6: -

Salt [Mt 5:13; cf Col 4:6] Jesus words, You are the salt of the earth, is a
scattering, life-giving image. A centrifugal image. It declares that the Christian
community is to be the fertiliser for the kingdom of God within society. Not a
preservative stopping the rot in a corrupt society, as is popularly thought. It is a
creative not a defensive image. Salt has been recognised as a fertiliser from ancient
times. We are literally, the salt for the soil. Jesus says that denatured salt, is fit
neither for the soil nor the manure pile [Lk14:35]. He is not talking about meat but
fields, compost and crop production. This being so, the church is to be scattered into

6 The ideas developed around the interpretation of these biblical images are based on work done by Alan Kreider

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 the world to bring growth wherever seeds of the kingdom of God can be seen
germinating in society. But while being scattered and dug into the fabric of society
they will always remain distinct. This uniqueness is the vital factor in the way the
church stimulates life-bringing activity.

Light [Mt 5:14; cf Phil 2:15]. Jesus' words, You are the light of the world, is a
corporate, gathering image. A centripetal image. It declares what the Christian
community together is to be like. It is corporate not individualistic. It is like a city set
on a hill, a gathered community which is visible for miles at night. This being so the
church illuminates for the world the way to live. The corporate life of the Christians is
to shine out as a beacon in the darkness of this age; drawing men and women into
its light. The church is not contra society, exclusive and escapist; but a contrast
society whose light is both a warning and a welcome. Being citizens of heaven, the
culture of heaven will be expressed in every sense in the way in which we live. Yet it
will only be when God sovereignly establishes his rule that the whole earth will be
colonised by his kingdom. At this present time there is a tension, the church is
distinct from and yet fully involved in the world [Mt 13:24-30]. Only finally, in the
harvest of judgment, will we know exactly what is of God and what is not.

Compassion and reconciliation

The church must respond to the world, the teeming masses of humanity, in the same
way as God responds. The ministry of Jesus to the world becomes our model. The
hallmarks are clear; they are love and reconciliation. Gods mercy and love is so
great that while mankind was still locked in rebellion against him he took the initiative
and reached out with salvation in the person of Jesus [Jn 3:16; Rm 5:8; Eph 2:4-5;
1Jn 4:9-10]. In Christ, God was reconciling the world to himself, not counting their
sins against them [2Cor 5:19].

Jesus is our example. Our mission into the world is motivated by compassion, The
love of Christ leaves us no choice [2Cor 5:14 NEB]. God has given us the message
and ministry of reconciliation which we are to carry out, not simply as citizens of
heaven but as ambassadors for Christ [2Cor 5:19-20]. Motivated by love, Jesus
came preaching peace that is accomplished through his death on the cross [Eph
2:16-17]. Our call is to walk the same path of compassion, reconciliation and
sacrifice; following in his steps [1Pt 2:21]. We are to be servants in Gods purposes
to the world in the same way that Jesus was [Phil 2:5-8; Rv 7:3; Rm 1:1; 2Cor
11:23].

Spiritual warfare

The churchs response to the world, in its different expressions, is to be robust and
assertive. Yet it is a strength and boldness that is characterised by peace,
gentleness and love. It searches for truth, justice and freedom without any
expression of violence or aggression. We are involved in spiritual warfare [Eph
6:12] and engaged in the war of the Lamb [Rev 17:14], which has clear and
distinctive characteristics.

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 Perspective
There is nothing passive about peace. The New Testament is full of warfare
language, but it sets everything into its true perspective: -

For though we live in the world we are not carrying on a worldly war,
for the weapons of our warfare are not worldly but have divine power to
destroy strongholds. We destroy arguments and every proud obstacle
to the knowledge of God [2Cor 10:3-5]

For we are not contending against flesh and blood, but against
principalities against powers, against the world rulers of this present
darkness, against the spiritual hosts of wickedness in heavenly places
[Eph 6:12]

We are engaged in struggle and conflict that expresses itself in the structures of the
world but is sourced and manipulated by spiritual powers of darkness.

Power
We are confident to move within the hostile environment of this world because we
are clothed with power from on high [Lk 24:49], and have put on the whole armour
of God [Eph 6:11]. We know that we do not act upon our own authority but with that
of Jesus who: -

Disarmed the principalities and powers

and made a public example of them,
triumphing over them in him.
[Col 2:15]

We are not dependent upon our meagre physical resources because we know that it
is, Not by might, not by power, but by my Spirit, says the Lord [Zec 4:6]

Prayer
While spiritual warfare is certainly not exclusively of prayer, prayer is certainly a
central factor. The story of Peters release from prison is so typical of the power of
prayer demonstrated throughout the history of the people of God: -

but earnest prayer was made for him to God

[Acts 12:5]

This is a whole dimension of spiritually inspired activism that cuts to the very root of
things, which is still to be fully understood and exploited by the church.

Prophecy
Spiritual warfare is prophetic. 0ur responsibility is to see and understand the nature
of the world and to reveal it for what it is in the light of Gods character. This will
begin in the church where the seductive influences of this age and the system
entwine so many. The community of faith itself is to be a sign to the peoples of the
world who find themselves enmeshed in the tentacles of the satanic structure.
Prophecy also involves activism in both protest and proclamation.

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 Protest
The prophetic dimension of our ministry is not only to see but also to 'speak out.
The prophet communicates what God feels about situations. Preaching the gospel
not only involves challenging the individual human heart but also the heart of society.
Where there is falsehood, injustice, unrighteousness and greed should be at the
forefront of pointing it out, and also working to put it right. Spiritual warfare is on the
streets taking up issues, and not resting until they are resolved. Our values, our
compassion and our joy mark us out.

Proclamation
One of the major characteristics of the world age is fear. A sense of need is
everywhere. Ours is the good news of peace and we must proclaim it. Peoples
sense of need provides a great opportunity to reach peoples hearts. Our message is
a message of hope, not because we have some way of escape, but because we
have a complete answer in the person of Jesus and the kingdom of God, here and
now, which is all embracing. We have a responsibility to loudly sound the truth to all
who will listen.

Provision
It is not enough to see and shout; we must also act. We are waging peace which
means getting our hands dirty. Ours are the politics of love which means getting
involved. As the community of Gods people our actions are a means of grace to
others. As we look at our heritage as Christians so much has been done in this area
for which we are grateful. Let us build upon that foundation of making social change
and meeting social need. There is such a tremendous opportunity to express Gods
love in tangible form.

Peacemaking
Our work as the church in the world is to play our part in bringing reconciliation
between God and all things; it is shalom making. This fact will shape all our actions
and its vision of final consummation will focus and inspire us.

Questions

1. How would you explain a Christian understanding of the world to someone

inquiring about the faith?

2. What do you understand about the nature of principalities and powers and how
does this affect your approach to the practice of spiritual warfare?

3. What are the practical implications of being a citizen of heaven?

Open Reflection

Jesus speaks about the Christian community of faith being the salt of the earth, a
scattering image, and being the light of the world, a gathering image. What basic
principles do you think these images present in terms of understanding what the
relationship of the church to society ought to be. Can you think of any contemporary
images that might express the same ideas with equal impact?

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Reading & Resources

Peter Adams Preparing for Battle pub Kingsway

D Carson [Ed] Biblical Interpretation and the Church pub Paternoster 1984 :
article
Peter OBrien Principalities and Powers: Opponents of the Church p110-150

John Dawson Taking Our Cities for God pub Creation House 1989
Michael Green I Believe in Satans Downfall pub Hodder 1975
T Haggard Primary Purpose pub Charisma House 1995
G Kittle Theological Dictionary of the New Testament pub Eerdmans 1964: -
articles
aeon [aiwn] by Sasse Vol 1 : p 195-208
kosmos [kosmos] by Sasse Vol 3 : p 895-896
ge [gh] by Sasse Vol 1: p 677-682

Peter Wagner Warfare Prayer pub Regal Books 1992

Walter Wink Naming the Powers pub Fortress 1984
Walter Wink Unmasking the Powers pub Fortress 1986
Walter Wink Engaging the Powers pub Fortress 1992

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