In the Agora: Isolation in Ecclesia?
In the Agora: Isolation in Ecclesia?
In reading David's latest post on isolation, I could not help but to think of Richard M. Weaver's classic Ideas Have Consequences (1948). In the chapter addressing what he calls "the spoiled-child psychology," Weaver posits that the decay of America's social fabric is the dependence of man on innumerable man-made institutions in the city to carry out even the most menial tasks, all the while loosing touch with his fellow man. In removing a rural, agrarian dependence upon one's self and another, man ironically becomes his own means to an end, yet at the same time relying on the social and technological inventions of others. This ethos, of course, is rooted in the Emersonian ideal of the personal psyche being revered before all else. Physical, emotional, and intellectual comfort must be afforded every chance to advance. But I think that we see this also in Christianity, most especially in America... ...Finding a local congregation where the Gospel is preached and secular instruments, such as pianos, guitars, and drums, are not used to supplement the most banal of banal music, is a feat. But even in the midst of the most stupefying secularity we must find the Sacred. I would suggest that without some sense of ecclesia, and most pragmatically in the Pauline sense we find in Eph. 3:1-10, the modern American Christian is never truly in a community, one he is bound to by devotion and discipline. Rather, he is simply among others he agrees with in conception and practice. This is certainly visible in that most peculiar practice of "church shopping." Again, Newman comes to mind, and his observation that pursuing a practice of placing the human gnosis above the Logos got the Gnostics in trouble. Yet without a working definition of ecclesia that includes the Logos, such seems little more than chicanery. I think that Pius XII's Mystici Corporis captures well this vision of ecclesia for the 21st century. In a world where there is a palpable divide between the church and the state, the church's identity as the Body of Christ on Earth must be all the more visible. Being a part of this Body is not merely an assent of faith or agreement, but rather a continual grace, from baptism to burial. Living within its confines, ecclesia must be more than a social contract of agreement through statements of faith or practices of living: it encompasses a discipline of place that demands orthodoxy, orthopraxy, sacrifice, and devotion. Today, I was speaking at length with a seminary friend who has extensive experience with small group ministry. We had a thorough discussion (and perhaps too long for him... I was just getting started!) He has experience leading and directing these in many church contexts. His approach was never substitute for life within the corporate worship context of the church. This approach denied that these groups should function as a church council, determining practice and doctrine for the larger church, not "running the show". They were there for mutual edification but most of all consolation and support. "Facilitators" as he calls them are not "experts" and so defer theological (and practical) questions outside their instruction to the pastor. These groups served as a bridge between the individual to the large fellowship. Of course they can suffer when they become distinctly separate "church" or decide become more than a simple support group. Yet, as Seth states we must provide a Biblical culture of community. Individual study and devotional life is good but no substitute for the hidden providence of God through your fellow believers. Or we could just have smaller churches! :)
