Breaking Barriers; The Possibilities of Christian Community in a Lonely World

VanderBrock, Lyle D; Breaking Barriers; The Possibilities of Christian Community in a Lonely World. Brazo Press, Grand Rapids, Mi. 2002 pp.175 price-26.95 Available at Leadership Centre, 1-800-804-0777.
Lyle D. Vander Broek- Professor of New Testament at the University of Dubuque Theological Seminary.

Introduction.
The majority of believers have an understanding of community that falls far short of what ii should be, especially in the church. The breakdown of community is not limited to believers. Causes of breakdown of community in civic community are "individualism, materialism and postmodernism". p.14. Being in a community and experiencing community are two different things, Paul’s use of the term, koinonia, has more to do with what we share than how we share. We share salvation. Loving is how we share. Real community grows out of love. I Corinthians contains excellent teaching on community. A brief review is given of the historical interpretations of I Cor. regarding the issue of community the days of Paul. There is an amazing similarity between their communal problems and ours.
Community and Christian Leaders, I Cor. 1-4.
What we believe should determine how we live not vice versa. Paul begins his letter by reminding the Corinthians of all the reasons why they are not in fact in a unique community. i.e. a relationship with each other and with God. Having said that he immediately addresses a threat to community- disunity. This is caused by theological misunderstandings and a challenge to Paul’s authority. These two themes are expounded. He focuses on the disunity issue. The discussion then moves to the application of Paul’s preaching to ourselves and our churches. "We improperly value our leaders when we boast in them". p.41. Leaders have a responsibility to be servant leaders not to cultivate a following. The responsibilities of hearers are discussed. The message of the cross defines us in community.
Community and Ethical Boundaries. I Cor. 5-6.
These chapters raise an issue that is a real threat to community in the church. The issue is ethics. One person’s immorality can impact the whole community. The illustration of the leaven helps illustrate this truth. Other ethical issues are addressed. One reason why church discipline is not practiced in contemporary churches is the undervaluing of community. There must be ethical boundaries between the world and Christian community.
Women and Men in Community. I Cor. 7-11:2-16.
"The barrier to community that Paul must confront... is a self-serving attitude about sexuality and gender." p.65. Paul addresses the extreme positions that were present in the church, the ascetics who considered celibacy as a form of spirituality and those who were taking Christian liberty to the excess. A helpful explanation is given of gender views of the culture of Greece and Corinth. Paul stresses equality. In ch. 11:2-26 Paul deals with the significance of gender distinctions. It has to be equality. He goes on to draw attention to mutual dependence between men and women in community. In contemporary community we need to understand the concept of equality along with uniqueness of men and women with regard to needs and giftedness.
Community and Christian Freedom. I Cor. 8-10.
Freedom should never become a right that is practiced without consideration of others. "Liberty... guided by love."p.94. Free to serve. e.g. Paul. The contemporary challenges regarding Christian freedom would probably have to do with "practical materialism, optimism, and individualism". p.102. As we exercise our freedom we impact our community positively or negatively.
Community and Class Differences. I Cor. 11:17-34.
The dispute addressed in this passage has to do with the social stratification of the Greco-Roman world. It had no place in the church, according to Paul. To participate in an unworthy manner is being presented as a community issue as much as a spiritual problem. "How can I be right with God" compared to " how can we be a loving commmunity".p.118. "Christ has given His body therefore we must be His body."p.122. This is about community void of distinctions of status and wealth.
Community and Spiritual Gifts. I Cor. 12-14.
"Paul argues at length for the value of diversity within Christian community."p.129. Spiritual gifts, like grace, are gifts and have nothing to do with ability or achievement. Paul teaches about gifts using the metaphor of the physical body. No part (gift) is unimportant. Love is not a spiritual gift among other gifts. It is basic to all gifts, basic to spiritual life. The author addresses the gift of tongues and explains its uniqueness and how it should be viewed along with other gifts. The purpose of gifts, then and now, is to serve the body in community, God models community in the Trinity and affirms divinity through many spiritual gifts. We need to practice double vision,i.e. Love people as they are, love people as God sees them. To overemphasize the "decently and in order" part of worship could rob us of rich experiences in the community through Spirit led worship.
Community and the Resurrection. I Cor. 15-16.
Christ’s bodily resurrection very strongly implies the bodily resurrection of the believers. You can’t have one without the other. The resurrected body differs from the mortal body as the plant differs from the seed. Resurrected life will be the pinnacle of community. In the closing chapter Paul takes the concept of community from the house churches of Corinth and expands it to apply it to people in other parts of the country. "The word heaven should bring to mind a community of bodies rising together at Christ’s return and living together in love, not a solitary and bodiless soul finding its way to God." p.164.

Comment HD
We have in this book a theological exposition of I Corinthians with an emphasis on community. The information about community is certainly valuable and relevant to doing church in our culture. I was particularly taken with the explanation of community in heaven. This is a good study resource. The author refers to himself as a representative of the ‘mainline’ churches. This adds interest to the book.