*The denomination that I am a part of seems wedded to the idea that full-time ministers of Christ only exist within the congregational structure. Therefore, it clearly implies that all the work done by the 'laity' (an abominable term btw) is outside the ambit of the Body of Christ.
Just to make myself clear: I am NOT talking about involving the non-ordained 'laity' in congregational work such as song-leading, worship-leading, taking up the collection or dispensing the elements for Holy Communion. All of these tasks need to be done but the 'laity' spends most of its time outside the confines of the congregation.
The Body of Christ (the capital 'C' Church Universal) is not identical with the variously named institutional-congregations that provide corporate celebration of the Word and Sacrament within the Body of Christ. That's the distinction I am aiming for you to consider.
If you are a husband/wife, father/mother, family member, and have any other vocation of any legitimate sort then each of these callings is 'holy' work because the LORD is Lord of every sphere of life: marriage, family, vocation, schooling, politics, etc. and the Christian congregation too.
The latter is no more 'holy' or 'spiritual' than any of the other spheres. However, it is different because it is a central hub of the Church Universal.
What the congregation and its ministry chiefly do is to equip the 'laity' for its 'ministry' (Eph 4.12) outside the congregation in its daily callings. And I don't just mean only devotions and testifying either, although these are part of it obviously.
Their work of ministry embraces any edifying sphere of human life for which each member (or members) has the calling and gifts. Christians are called to present their bodies (whole selves) as 'living sacrifices, holy and acceptable to God, which is their spiritual worship or service' (Rom 12.1).
In Romans 12.4-8, we have a list of functions or gifts that members of the Body of Christ might have. We are told to exercise these gifts for the common good (1 Cor 12.7) which can be interpreted in the first instance towards other believers that we meet in the congregation but it doesn't stop there. We have a particular responsibility towards any Christian believer we meet who is in need. Moreover, our responsibility is also towards those who are not yet believers.
Do we not know that the Father sends the rain on the just and the unjust (Matt 5.45)? Do we know remember that God is also declared by the apostle Paul to be, 'the saviour of all** mankind, especially of those who believe' (1 Tim 4.10)? If so, how much more shouldn't we be prepared to serve our neighbour in daily life with any gifts we have been given by God.
Martin Luther puts the above issue graphically in the following: 'God is milking the cows through the vocation of the milkmaid'.
*I've delayed my projected post on the topic of the 'implications of the Reformation's discovery' by expounding more fully on what the discovery was.
**I don't believe in universal salvation -- in fact this verse suggests a decided difference between believers and nonbelievers -- but that God's 'saving' expressed in this verse points to God grace showered on all indiscriminately in blessings that sustain life.
Just to make myself clear: I am NOT talking about involving the non-ordained 'laity' in congregational work such as song-leading, worship-leading, taking up the collection or dispensing the elements for Holy Communion. All of these tasks need to be done but the 'laity' spends most of its time outside the confines of the congregation.
The Body of Christ (the capital 'C' Church Universal) is not identical with the variously named institutional-congregations that provide corporate celebration of the Word and Sacrament within the Body of Christ. That's the distinction I am aiming for you to consider.
If you are a husband/wife, father/mother, family member, and have any other vocation of any legitimate sort then each of these callings is 'holy' work because the LORD is Lord of every sphere of life: marriage, family, vocation, schooling, politics, etc. and the Christian congregation too.
The latter is no more 'holy' or 'spiritual' than any of the other spheres. However, it is different because it is a central hub of the Church Universal.
What the congregation and its ministry chiefly do is to equip the 'laity' for its 'ministry' (Eph 4.12) outside the congregation in its daily callings. And I don't just mean only devotions and testifying either, although these are part of it obviously.
Their work of ministry embraces any edifying sphere of human life for which each member (or members) has the calling and gifts. Christians are called to present their bodies (whole selves) as 'living sacrifices, holy and acceptable to God, which is their spiritual worship or service' (Rom 12.1).
In Romans 12.4-8, we have a list of functions or gifts that members of the Body of Christ might have. We are told to exercise these gifts for the common good (1 Cor 12.7) which can be interpreted in the first instance towards other believers that we meet in the congregation but it doesn't stop there. We have a particular responsibility towards any Christian believer we meet who is in need. Moreover, our responsibility is also towards those who are not yet believers.
Do we not know that the Father sends the rain on the just and the unjust (Matt 5.45)? Do we know remember that God is also declared by the apostle Paul to be, 'the saviour of all** mankind, especially of those who believe' (1 Tim 4.10)? If so, how much more shouldn't we be prepared to serve our neighbour in daily life with any gifts we have been given by God.
Martin Luther puts the above issue graphically in the following: 'God is milking the cows through the vocation of the milkmaid'.
*I've delayed my projected post on the topic of the 'implications of the Reformation's discovery' by expounding more fully on what the discovery was.
**I don't believe in universal salvation -- in fact this verse suggests a decided difference between believers and nonbelievers -- but that God's 'saving' expressed in this verse points to God grace showered on all indiscriminately in blessings that sustain life.
