An Expansion in Thinking, Perhaps?

In the final verses of Acts 2 after the gift of the Holy Spirit had filled the believers, we are offered a first glimpse of the Christian community doing what will, in time, become the classical activities of ecclesial ministry: koinonia (community building and fellowship), leiturgia (prayer), didache (teaching), kerygma (proclamation), and diakonia (service). "And they continued steadfastly in the teaching of the apostles and in the communion of the breaking of bread and in prayers. And all who believed were together and held all things in common and would sell their possessions and goods and distribute them among all according as anyone had need. And continuing daily with one accord in the temple, and breaking bread in their houses, they took their food with gladness and simplicity of heart, praising God and being in favor with all people."

While set apart as five distinct ministries, there is a constant interplay among them. We are instructed or informed about the needs in our church, community, and world; we are moved to serve in response to our prayers, reflection upon scripture, and worship; and in serving we are building community with those with whom we share being servers and with those whom we serve.

Each one of these five acts, in and of itself, is complex, multilayered, richly textured, and deserving of an edition of Cross Roads. But for this edition my comments will focus on "didache," the teaching ministry, perhaps with some new thoughts.

Many connect the teaching ministry to "catechize," the handing on of what has been received, instruction, so to speak; it is instruction in the scripture, church history, the sacraments, creeds and prayers, etc. And in our times, I would offer up that it includes teaching religions and religious insights other than our own tradition. We tend to identify this activity with Church School, the confirmation process, and adult education.

While preaching is more centrally a form of kerygma, preaching is also didache. Preaching is the form through which and by which the church takes time to reflect on the word of God and its meaning for daily life. But an even broader understanding of teaching would include reinterpreting, questioning, analyzing, and even at times rejecting and resisting. I would suggest that the best learning always includes this broader understanding. This would highlight the power within catechizing and preaching to raise questions and, where necessary, revise interpretations in a different context than present practice often admits.

But we are a people who long for answers to our questions and the simpler the answers, perhaps the more comfortable and happy we feel. In faith, that can be a quite a challenge, sometimes downright impossible! I invite you to spend some time thinking on how you are expanding your knowledge and experiences and on what questions you are pondering. May our church offer a safe, open place for all forms of teaching.

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