First, there was the insistence on the church as the divine community through which and in which worship is offered to God. We are still far from understanding the full significance of the doctrine of the church in the thought of the Reformers. It is sometimes held not only by the opponents but by the adherents of Protestantism that the Reformation meant the triumph of religious individualism over against the conception of a divine community, continuous and universal. Yet we may read as strong an expression of the priority and centrality of the Church in the writings of the Reformers as in any Roman or Anglican document.
—Rev. D. H. C. Read, “The Reformation of Worship,” Scottish Journal of Theology 8:1 (March 1955):72
Discipleship is thus not simply following the example of Christ, it is formation within Christ, so that we become Christlike. And the context of this formation is the church in all its concrete locatedness and eschatological significance.
—James K. A. Smith, Imagining the Kingdom: How Worship Works, 153
Embedding our own households and families in the household of God at once decenters our tribe, with its tendency to become an idol, and simultaneously centers us in the only community that can sustain us: the Triune God.
—James K. A. Smith, You Are What You Love: The Spiritual Power of Habit, 125
[Acts 2] forms something of a parallel, in Acts, to the baptism of Jesus in the gospel, and thus demands to be understood not simply as a fascinating and initiatory incident in the very early life of the church but as the story which must be held in the mind as a kind of running heading for all that is to follow. Just as Jesus’ baptism and anointing with the Spirit in Luke 3 is to be understood as standing behind and explaining everything else, from His “Messianic” proclamation in Luke 4 to His messianic death and resurrection, so that coming of the Spirit in Acts 2 is to be understood as standing behind and explaining everything else that the church then does, particularly its worship, its mission and its bold stand in obeying God rather than human authorities. Thus, when Luke later tells us that the Christians gathered together were all filled with the Spirit and spoke God’s word with boldness, this should be understood not as a fresh and momentary filling, repeating Pentecost as it were on a strictly temporary basis, but as a fresh manifestation of what had been the case all along since Pentecost itself. The church from Acts 2 onwards is the Spirit-led church, with worship as a integral part of its proper life.
—N. T. Wright, “Worship and the Spirit in the New Testament,” 4
The need for a theology about the Day of Pentecost is seen by reflecting on how readily Christians misunderstand the nature of the church. For many people the church is a voluntary organization of individuals and exists primarily for reasons that relate to efficiency. Concerning worship, for example, it is tacitly suspected that in principle each Christian household could stay at home and have a pastor come to them to instruct them, administer the sacraments, and so on. But this would be too costly and probably would require more clergy than could be recruited. So it is more efficient for a number of households to contract together, and to establish a central meeting place and time at which the scriptures can be interpreted and the sacraments administered by someone trained in these tasks. Further, since most worship gives a central place to music, it is more effective to have a number of people sing with the support of a choir and a good musical instrument than for four or five people in a home to attempt to sing, probably unaccompanied. Because such a gathering is purely voluntary, people feel free to participate when they wish (particularly when they “need” to “get something out of it”), and to do otherwise the rest of the time.
A proper theology of the Day of Pentecost says a resounding “No!” to such popular ideas. The church is a community called together by the Spirit of the Risen One. It is not something we choose to do (and equally well could choose not to do), but something to which we are summoned. The Greek word for church (ekklēsia from which we derive “ecclesiastical”) means “those who have been called forth or summoned,” much as one is summoned to appear in a court of law. And we are called as a body of interdependent parts, not as separable individuals. The free-spirited individualism of our age is a manifestation of Babel, not Pentecost, as should be evident from the intransigent divisions and intractable conflicts such individualism fosters. The Risen One, who is present at all times and in all places, seeks to bind together by the action of the Spirit all things that have been wrongly separated. Participation therefore is not something we do on the basis of personal choice or need; participation in the Body of Christ is inherent in being Christian. The church, not the individual, is the irreducible unit of Christianity. Further, the church is to be a sign of the future: No matter how haltingly and imperfectly, the church seeks to enact in the present world the justice and grace that characterize the eternal reign of God. Therefore Christians participate in the church not so much for what they can get as for what they can give, for what they can offer as an alternative to the dominant ways of the world.
—Laurence Hill Stookey, Calendar: Christ’s Time for the Church, 76-77
Most of Ephesians 4 and all of Ephesians 5 address what it means to live as children of light, or more conventionally, what it means to live holy lives. Paul gives many commands and instructions, but ultimately men and women are made holy by the Spirit who is called Holy. Therefore Paul’s command in Eph. 5:18—“Be filled with the Holy Spirit”—is the culmination of these chapters, both rhetorically and theologically. The passive imperative—“be filled”—is followed by four subordinate participial clauses: (1) speaking to one another in songs, hymns, and spiritual songs; (2) singing and making music in your hearts; (3) giving thanks to the Lord; (4) submitting to one another. These participles are grammatically dependent upon the verb, and they give substance and content to the command to be filled with the Spirit. And remarkably, two of the four clauses—three of the five participles—have to do with making music.
—Stephen R. Guthrie, “Singing, in the Body and in the Spirit,” Journal of the Evangelical Theological Society 46/4 (December 2003), 639
The Lord’s Supper is the meal of the church, the body of Christ, and our basis for gathering around this table is not our blood affiliation but the fact that we have been called together by Christ. This meal, in the language of the hymn “The Church’s One Foundation,” is the holy food of the faith community:
Elect from every nation,
Yet one o’er all the earth;
Her charter of salvation,
One Lord, one faith, one birth;
One holy Name she blesses,
Partakes one holy food,
And to one hope she presses,
With every grace endued.
—Gordon T. Smith, A Holy Meal: The Lord’s Supper in the Life of the Church, 54