One of the things I’ve kept from my time as a Calvinist is my very strong dislike for the public invitation at the end of most Baptist worship services. My dislike of the invitation and the almost constant abuses that accompany it goes deep and won’t ever leave me.
Over the years, I’ve listened very closely to what invitationalist preachers say to their hearers about what is going on. It doesn’t take long to realize that what you have in those “altar calls” is a kind of strange parody on the Roman Catholic mass.
In Roman Catholicism, there’s never any doubt in anyone’s mind about where Jesus is or what your response is to be to him. There’s no pleading for people to make a decision for Jesus and come forward where Jesus will meet them, because almost everyone in mass plans to come down to the front and receive Christ as bread and wine.
Revivalistic evangelicalism, like my own tradition, is a good deal murkier on where Jesus is and what’s going on. For example, it’s not unusual to hear the announcement that Jesus is “here,” “here” being the worship service, among his people or down at the front where you are invited to come at the invitation.
What are you supposed to do with Jesus? If you come forward, he will touch you, come into your heart, bless you, go with you, change you, speak to you, show you the way and so on.
In other words, it’s not particularly clear in revivalism where Jesus is or what Jesus will do. This is one of many reasons invitationalism is confusing and it doesn’t surprise me that Roman Catholicism is appealing to many persons who are tired of hearing about a Jesus who can’t be located and whose representatives can sound like they will say anything to get a sale.
Let’s approach the first question: “Where is Jesus?” and answer that question from the letter to the Ephesians.
1. In Ephesians 1:1-14, believers are repeatedly reminded of what belongs to them as a result of being “in Christ.” It is significant that Paul initially here, and many times elsewhere, doesn’t put the issue of “Where is Jesus?” first, but instead repeatedly talks about “Where are you in relation to Jesus Christ?”
2. In the same passage, and throughout the epistle, there is a strong emphasis on the past tense, completed, God designed work of Jesus Christ that accomplishes everything God has set out to do in history and redemption.
This does not mean there is not a present encounter with Christ, but it does suggest that we are responding to someone whose work of redemption and rescue is completed, and is not dependent on our acceptance of it. To indicate that it is our desire to be “in Christ,” is to simply say “I want to be included in what God has done and is doing in history through Jesus.” So whether we are coming to Jesus for forgiveness, to know God, for eternal life or any other invitation of the Gospel, we are coming to be part of what God has successfully accomplished without any response from us.
3. The last section of Ephesians 1 gives the first detailed answer to the question “Where is Jesus?”
Ephesians 1:19 and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might 20 that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come. 22 And he put all things under his feet and gave him as head over all things to the church, 23 which is his body, the fullness of him who fills all in all.”
Two answers seem to be part of this passage.
a. Jesus has been exalted to the right hand of God the Father and reigns with him over all things.
b. Jesus is present in the church- his people gathered to him by the Holy Spirit- as his “body.” (It is very important to get a clear indication of the meaning of the word ecclesia. I believe the word “gathered” is essential to get close to the greek meaning.)
This will not be the first time we are confronted with answers that seem mutually exclusive. Clearly, they are not, but our understanding may struggle at this point.
The Christ who is in heaven- the realm where God directly reigns- is also present in his gathered people. The connection between Jesus and his people is expressed as a body in other passages, some that are obviously metaphorical illustrations of “body” concepts, some that refer to “body” in a less than organic way, and some that continue the idea that Christ is present in the church as, in some sense, his body. A good example is Paul’s reference to the reality of reconciliation in his body, referring to the suffering of Jesus and the reality of fellowship in the church.
4. Ephesians 2:4-7:
4 But God, being rich in mercy, because of the great love with which he loved us, 5 even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— 6 and raised us up with him and seated us with him in the heavenly places in Christ Jesus, 7 so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.
Again, the question of “Where is Jesus?” is answered with Jesus at the right hand of the Father. Now, however, Paul says that we are, in some sense, presently with Christ in heaven.
This kind of language obviously cues us to the kinds of realities we must keep in mind when we ask “Where is Jesus?” We are asking the question, but we are also with Christ sharing his reign at present. The full story of Jesus includes us in those parts of the story that we do not yet fully experience.
This also cues us that scripture, not any human being, will direct us to Christ and that if we want to know Jesus in the present, we need to be “looking” in the right place, not those places where it benefits someone to promise us Jesus can be found.
Jesus, in fact, said to beware of those who said he is here or there, and to instead know that he is in heaven and will come to redeem his people and all of history.
5. Ephesians 2:18-22:
18 For through him we both have access in one Spirit to the Father. 19 So then you are no longer strangers and aliens, but you are fellow citizens with the saints and members of the household of God, 20 built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone, 21 in whom the whole structure, being joined together, grows into a holy temple in the Lord. 22 In him you also are being built together into a dwelling place for God by the Spirit.
Here, Jesus is the cornerstone of the people of God, his true temple in the New Covenant. He is with us as the foundation of the work the Holy Spirit is doing in building up the people of God.
What? You dont love 400 verses of Just As I Am????
I always am fascinated by the “lowering of the bar” just to get someone to come forward.
“Would you please make Jesus the Lord of your life? Anyone?”
chirp. chirp. chirp.
“Would you like to recommit your life to Christ? Anyone? Anyone?”
chirp. chirp. chirp.
“Would you like to come forward to join our church? Anyone? Bueller? Bueller?”
In other countries , especially Latin countries, many if not most of the Roman Catholic parish will not go up to receive because they believe they are unworthy through sin and have not confessed. Often it has to do with irregular marriages (usually married civilly without a priest) or Jansenism (an obsession about guilt over even small things and insufficient trust in Christ: a heresy from the 1800s).
Of course, your main point is still dead on, everyone knows (or should know) where Christ literally is in Catholicism.
I’ve only seen the calls you talk about on television and they seem highly pressured rather that spontaneous.
“In Ephesians 1:1-14, believers are repeatedly reminded of what belongs to them as a result of being “in Christ.” It is significant that Paul initially here, and many times elsewhere, doesn’t put the issue of “Where is Jesus?” first, but instead repeatedly talks about “Where are you in relation to Jesus Christ?””
Not to beat a dead horse, but you prove my point from your last post: “Christian” meant “resident of Christ” to the minds of the early church’s sarcastic accusers than “little christ” as we take it today. Obviously the church viewed itself as “in Christ” so much that their detractors found it an oddly humorous. I think much can be obtained and gained if we view ourselves with same emphasis today (as it appears you do as well).
Second point: not only the “invitation” is used as manipulation in the church. It appears to pervade the structure. Just yesterday, our pastor told everyone they should strive to act as a spiritual “parent” to others. Everyone who wanted to commit to doing just that should stand up. Of course he was counting on peer pressure to get everyone to stand up. Luckily, such tactics don’t work any more. Only half the congregation stood. The pastor was surprised and even pushed more, “not understanding why anyone who called himself Christian would not stand up for such a commitment.”
Still not one additional person stood. There still is hope. Such a commitment should not be done with such little reflection and under such propagandic influence.
Of course I’ve been in both realms. I’ve seen more than my fair share of altar calls – don’t like ‘em. I understand what they’re trying to do, but I (without getting into all the whys, which I could) don’t think they “work” really.
“Where is Jesus?” is really a fairly deep theological question. Any answers we might be able to give in a setting like this will be lacking. I’ll say a couple of things though – for I cannot help myself. :)
On Jesus in the Eucharist in a Catholic understanding of it: We talked about this briefly before Michael, and I do see where one might get the idea that the Catholic Church teaches that Jesus is exclusively located in the host of the Eucharistic Sacrament. The problem is, it doesn’t really teach this – not like that anyway. Jesus is not exclusively and only to be found “present” in the Eucharistic host. HE is GOD. HE is all-in-all. HE is everywhere. HE also chooses to be Sacramentally present in the Eucharist for our sake. He is also said to be Sacramentally present in all the Sacraments – there in the midst of them, making them so, infusing His Grace into us.
There are many stories of Jesus appearing to this or that Saint along the historical path in Catholic tradition. Where is He then? Is He fully located where He appears such that His Presence elsewhere is vacated? Of course not. He’s not limited like we are. HE is GOD.
Is He Present as we read His Word, working in our minds and hearts to transform us? Yes, certainly.
Are we mystically unified with Him (in Him) such that He is constantly “Present” with us at all times in a way that we can hardly fully explain? Sure.
Is He Present with us as “two or three gather” together in His Name? It would seem so. He said He would be.
Now, can He be Present in more tangibly manifested ways at some times and places than in others – because, perhaps, He “sees” wide open hearts and knows that here and now is what’s going to “allow” Him to do what He wants to do in some lives? I think – Yes. Why not? This is certainly not within a very Calvinistic way of looking at how God works in us, but if your theology includes a level of human cooperation (enabled by Grace of course) then it fits right in just fine.
That is not to say that every time someone up front in some meeting says “He is here” in a certain way, that He, in fact, is. They may well be sincere in their belief and perception of such a thing, but they may also be sincerely mistaken. We’re getting into Holy Spirit land here and the blowing of that wind is not always easily predicted or sensed.
OK, that’s enough from me. As per usual, I thought I was going to be brief, but Lordeee. Hopefully that made some kind of sense. Peace to you.
Good post.
Because of a need to keep faith and works separate, most people treat the person responding to the invitation as “saved” right then and there. It gives the impression that those first timers who don’t respond are not yet saved, and forces people to profess a faith, and accept a person, they may not yet understand or embrace.
Instead of emphasizing the recitation of certain words: “I accept Jesus as my personal lord and savior,” the invitation should be open to all present and expressed as encouragement to continue their Christian Journey. Instead of a requirement to state one’s faith publicly on command, the invitation should encourage a deeper knowledge of Him, and a better walk with Him. These things should not be done to earn a resurrection, but to follow the one we profess to believe in.
An invitation to faith is not a bad idea, but it can’t simply be an invitation to speak words publicly. It has to be aimed at developing a new Christian.
This is a very good post. While I think Ephesians is an excellent place to start, I think any discussion of “where Jesus is” would not be complete without sustained reflection on Matt. 25. In short, Jesus is with the poor.
While I agree that there is often more manipulation and pleading going on in an invitation that needs to stop, I can’t just throw the baby out with the bath water. There is power in public confession. I am not saying that an invitation is absolutely necessary, but I do think it gives people an opportunity to respond to what they have heard. Not in the pleading sense you talked about, but in a resonsive call to increased discipleship, repentance, or salvation. Sometimes people agree with what the pastor/preacher has said but they are unsure how to respond. A true invitation, one that is clear, and is not manipulative can help people move beyond their current situation to a renewed commitment. Does the general invitation that is given in Baptist/Evangelical life need to be cleaned up, absolutely. Does it need to be thrown out because Calvinists say it is unnecessary, no. It is part of walking the tight rope of God’s sovereignty and our accountability. The invitation, as I give it, is not a call to come and experience a mystical Jesus at the front of the church, but a call to respond with a decisive step of action.
I remember attending an evangelistic meeting where the speaker berated the group for more people not responding. He actually communicated something like the following, “God didn’t bring me here to waste me time and only see a handful of people respond.” Pretty clear where he had his focus.
Great post! If Christ is “God with us,” God forever “one of us” through the incarnation; and raised from the dead; and ascended to heaven; and coming again just as the apostles saw Him ascend (yeah!); then Christ is, er, physically, gloriously, seated in the heavens.
Yet, via Pentecost, through the Holy Spirit, Jesus is mysteriously and wonderfully with us, in us, working and loving and praying through us in the Holy Spirit, and calling, persuading and sanctifying those who are in Christ.
Christ is awesome! Past-tense works; present-tense making them real to us, representing us, transforming us, and preserving us in spite of ourselves.
The call doesn’t seem so much to make Him Lord as to submit to who He is in relationship (submitting to His Love and Truth and Lordship). It’s not to make Him our God but to recognize that in Christ is God, and nothing is better than to have Christ as God, for in Him is abundant love, forgiveness, liberty and life itself.
Thanks Michael.
Hey, Alan, in #4, I like your response. I have seen other responses of yours and liked those too. Thanks for sharing these thoughts with us. I have thought about these things too….God in the sacraments, God in scripture, God in prayer, God when two or three gather in his name, God in community, God everywhere. I need to think more on this. Maybe it’s a stretch of an analogy but as I look around, I am looking at the world. But my experience of the world is very different, depending upon where I am, who I am with, what I am doing, etc. But it still always “the world.”
God is always here, there, and everywhere, but we “experience” God differently depending on lots of factors.
Clarence Fountain of the Blind Boys of Alabama once said in an introduction to one of their songs in a church
‘I didn’t come here looking for Jesus. I brought him along with me!’
He has a good understanding of Christ’s presence with the believer at all times through the Spirit.
[...] have two new posts at JSS in a series called “Where’s Jesus?” (And Part two. Part three is on the way.) It’s some of the exegetical material I’ll be [...]
Great blog Michael. Like the song, we are often looking for Jesus in all the wrong places.
I think a lot of the motivation for alter call type things come from two very faulty premises that we can just wind up facilitating in a different way (some people do it with baptism).
The first premise is the desire to have a tangible date or moment to assign to a hoped for experience of conversion.
Scripture never tries to pin point anyone’s moment of conversion, it just assumes that the later results will show that the moment happened.
We often misuse John 3:8 to say that the Spirit is like the wind when in fact Jesus is talking about our being reborn as being like the wind. We don’t know all of the how or the why, but we just see the results.
The second premise is the idea if a need for public cofession to show your attatching yourself/being attatched to God through Christ. In alter calls that means that there is some need to stand up in front of a bunch of strangers and profess faith in Jesus or when we transfer this premises to baptism, it means we invite our relatives to come watch us do the same (except in a bathing suit this time).
Christ does indeed tell us to confess Him before men, but the context that He is speaking about is most certainly the living out of our lives, and arguably the coffession is more deed and less talk/show as in the case of an alter call.
In the case of baptism, of course it will be public. There will always be at least 5 people there (the baptized, the baptizer, Father, Son, and Holy Spirit).
I personally think that the way we approach both of these things in most North American churches is more in line with the showiness of Pharissitical religion than an imitation of the practices of the early church in scripture. With baptizm there seems to be a bigger flaw in the fact that we often encourage people to wait until we can make an event of it rather than just doing immediately upon their decision to follow Jesus, even if there is no one to put a show on for.
As a Catholic, I always get a kick out of the fact that “altar call” is the tradition only in non-liturgical churches who don’t use altars.