Moscow, Idaho is home to Christ Church,
a conservative reformed evangelical gathering of about 900 people that has
produced an unusual number of what Wikipedia calls “institutional
projects”, including New Saint Andrews College, the Logos School, a
Christian book publisher, a scripture translation group, a three-year ministerial training program and four spin-off churches in Montana, California
and Myanmar.
Christ Church congregants form an active community of
homeschoolers and Christian businesspeople within Moscow.
A National Profile
In a city with a population of less than 24,000, a group of
nearly 1,000 people working together for the furtherance of the gospel has an understandably
outsized impact, one which went national in late September when three members, including a music
teacher and his wife, were arrested for singing hymns outdoors
sans masks and while failing to socially distance, a story which made
Breitbart and was retweeted
by President Trump.
Far from being put off by Christ Church’s rather vibrant public
profile, in these unsettled times, Christians like this
Texan father of four are making plans to move to Moscow to join the party. In
fact, so many families have expressed interest in relocating to Idaho that the
elders of Christ Church felt obliged to write an open letter
to attempt to manage expectations, pointing out that: (1) successfully
relocating to a small town like Moscow requires prearranging employment rather
than just showing up in hope of it; and (2) like all local churches, Christ
Church is imperfect, and those who move to Moscow with unrealistic hopes of finding
their New Jerusalem early will inevitably be disappointed.
This week, a question about home schooling prompted
this
reply from Christ Church’s Doug Wilson on his personal blog:
“The best way to ‘go out’ into the broader culture is to do so with an intact Christian culture behind you. We weren’t told to build bubbles or ghettos, but we were told to disciple all the nations. And there is no way to disciple a nation without building an alternative Christian culture within it.”
Doug’s statement begs the much-bandied question of whether the Lord intended his followers to disciple all nations, or disciple believers from all nations.
The Great Commission Passages
Like most amillennialists, Doug Wilson takes the former position.
The ESV of the Lord’s parting words to his disciples in Matthew says,
“make
disciples of all nations”, which may be read both ways: as either “make all
nations your disciples” or “make
disciples from or out of all nations”. The underlying Greek
is literally “teaching all nations”, but since it goes on to say “baptizing
them”,
it should be evident that the word “them” most likely refers to individuals from the nations rather than
the nations themselves. (Unless you have the
Red
Sea handy and a miracle up your sleeve, baptizing a nation is a non-starter.
Discipling an entire nation is equally unlikely, as Israel well demonstrates.) Nevertheless,
Christians whose systematic theology demands the cultural transformation of
whole people-groups prior to the second coming of Christ read Matthew 28:19
the way you might expect them to.
Matthew is pretty much it on this subject. Finding wholesale cultural
transformation brought on by the church in other “great commission” passages requires more creativity.
Mark says, “Proclaim the gospel to the
whole creation.” Nothing there about either nations or institutions: it is “whoever
believes” and “whoever does not believe”, suggesting that the gospel will
divide nations rather than unite them. John’s
take is entirely personal and easily missed. The book of Acts simply speaks of
being “witnesses”
in various geographic locations. Luke also speaks of the forgiveness of sins
being proclaimed in the Lord’s name “to
all nations”, but since the practice of Paul and the other apostles was to
go first to the synagogues of the Jewish minorities in Gentile cities across Europe, Asia, and the Middle East, and then to receptive individuals rather than to heads
of state, it is evident the apostles did
not view themselves as being in the business of constructing an alternative
culture, except perhaps to the extent that sufficient numbers of believers in
any given location might tend to do so organically as a by-product of the
gospel rather than as a specific agenda item.
The mandate to transform cultures, then, rests on fairly
dubious scriptural ground, but is commonly believed and occasionally attempted.
The Moscow group are certainly accused of attempting it: Doug Wilson uses the
term “spiritual
takeover” unironically, and not every unsaved Muscovite is enthusiastic
about that.
A Biblical Precedent
Now, the Moscow situation is not without biblical precedent.
The post-Pentecostal church in Jerusalem sounds like it was a fine place to be.
In the first century, a thriving community of thousands gathered
in the temple and from house to house, shared
resources, enjoyed happy
fellowship, lived out the Christian life and spread
the gospel. They had solid leadership and the strength of numbers. Their
corporate testimony was powerful and unusually effective. If the folks in
Moscow are managing even a fraction of that, the appeal of the project is
understandable.
And yet the Lord quickly dispersed the church in Jerusalem notwithstanding
all its positives. It is estimated those halcyon days lasted as little as a year. Subjected
to intense persecution, all but the apostles shortly scattered
throughout Judea and Samaria. Many Jewish believers traveled much further
abroad after the destruction of Jerusalem in AD70. It may certainly be argued
that the Christians of that day went out into the broader culture with an intact
Christian culture behind them, but that “intact Christian culture” was
spiritual rather than institutional, and atomized rather than monolithic. The
church of those days moved more like a ragtag group of cooperating insurgents
than a mighty army.
It is therefore hard to make the argument that the Jerusalem
church serves as a model for modern Christian community, and there is nothing
comparable to be found in our New Testaments which might replace it. And
yet there is nothing intrinsically wrong or undesirable about large groups of
Christians living together and transforming their communities, and much to like
about it.
Regardless, if Christ Church is only a bubble, it may not last
long. Sudden influxes of any sort are hard to manage, and even like-minded folk
are rarely like-minded across the board. We do not know how the church in
Jerusalem might have fared spiritually ten, fifteen or twenty years down the
road, as it became something much smaller and more modest shortly after its
inception. So too may Christ Church ... or it may become something else
entirely.
A Question
So here’s a question: Regardless of our systematic theology,
should Christians in general still be thinking in terms of “going out into the
broader culture” in the same way we did in the first century? After all, in
North America it is fairly difficult to go anywhere except the downtown cores
of big cities without finding large numbers of fellow believers already in
place. This being the case, is there much value to the Kingdom of Heaven in
joining with one group in one locale over another? (Other than, of course,
that one’s spiritual gift may be of greater use to the work of the Lord in some
places than others.)
Or is it acceptable and productive to “hunker down” in
place, enjoy the fellowship of large numbers of like-minded believers wherever they may be
found, and build into the culture where we are?
Discuss amongst yourselves ...
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