Hospitality in the Greek (φιλοξενία) is a compound word deriving from friend (φίλος), and stranger (ξένος), resulting in the idea of “a friend of strangers”. The practice of hospitality draws upon 4,000 years of history, and reflects the compassionate response towards the stranger from the perspective of the household to the public arena (O’Gorman 2005) (O’Gorman 2009).
Scripture instructs the practice of hospitality[1] as the church, and several of Jesus teachings promote the posture of invitation and welcome to the stranger, the poor, and marginalized[2]. “For most of the history of the church, hospitality was understood to encompass physical, social, and spiritual dimensions of human existence and relationships” (Rah 2010, 174). Jurgen Moltmann, reminds us that the Spirit-led church “affirms the marginalized as persons-in-community” (Manohar 2013, 147).
Hospitality is intended to be God’s antitode to the us-them, in-out dichotemy. Christ shows us all are invited to the table, all who receive love belong.
As believers, hospitality is particularly theological. As created beings, we’ve been welcomed into the world by a hospitable Creator who has furnished us with creation to harness and enjoy. Though we are all sojourners in this world, we have been welcomed. As Day notes, “belief and belonging are interdependent” (Day 2011, 90). The act of welcoming and integrating the other into God’s community of belonging is therefor a prophetic act which lays the foundation for effective learning[1]. Our mission as believers, as Padilla Maggay notes is not merely to proclaim a message, but to embody and offer it, for “both proclamation and presence” (Padilla Maggay 2007, 7). Additionally, hospitality aligns with the Orthodox theology of theosis, where faith, hope and love are experienced in the pattern of the incarnation (Gorman 2009; 2001; 2015).
Hospitality is also a witness towards the generous heart of our Creator as individuals share in the abundance of God’s provisions. Bruggeman asserts that consumerism has produced a narrative of scarcity in our world, and individuals as a result compete over what are perceived as limited resources. However, he notes that the Bible begins with a “liturgy of abundance… a song of praise of God’s generosity” (Brueggemann 1999, 342). Rather than embracing consumerisms narrative, we should consider the biblical “liturgy of abundance” (343), where humanity has “originated in the magnificent, inexplicable love of a God who loved the world into generous being” (343) and the Son “gave himself to enrich others, and we should do the same” (347).
The promotion of welcoming, respectful, and diverse spaces are essential for the witness of Christ on earth, and the promotion of safe learning environments. A disciple is a learner, and as life-long learners, we should excel at designing hospitable, welcoming spaces. Welcoming spaces allow the stranger to transition from the other, to the known friend, and in doing so, are embraced into the community of equals, made in the image of God.
Hospitality is also prophetic in nature, pointing to the world that should be, embodied in the reflections of God’s people. An inhospitable place and people reflect the continued brokenness of the world, exchanging the welcome of God for the approval of people. Unwelcoming, religious people, say, “believe, and behave, then you may experience our belonging.” This, however, was not displayed in the life or teachings of Jesus Christ, who was the Father’s sent expression to creation.
We are called to enter culture, and demonstrate God’s invitation to belong through the experience of a new kind of relatedness. This belonging, in the pattern of Christ and people like St. Patrick, instigates a believing heart, and I believe, holds the key to getting the body of Christ back on track in a post-Christendom world.
(Edited excerpt from my literature review – shared by permission only)
Bruce Crowe 2023
[1] See Maslow’s hierarch of needs. The first three levels are resolved through effective hospitality.
I’ve been thinking lately about the nature of a shadow. The other day I went for a walk, and the sun was blindingly bright, as it tends to be atop these picturesque Romanian mountains. My contrasting shadow was faithfully walking beside me on the path, perfectly reflecting my motion, albeit in 2-D. Although you couldn’t see color, or the increasingly wrinkly details of my face, I think my friends would recognize it was me. The angle of the sun and mountain had elongated my already long legs, making me look more like gumby, or for the kids out there, elasta-girl?
I forgot, I actually took some photos.
What is a shadow, really? I hadn’t really thought about it before, at least too deeply. I haven’t had time this year to think about much of anything this year except some family emergencies, relocation and transition. Life has this way of swallowing us up, doesn’t it?
Like many of us, we employ the concept of shadows metaphorically, even integrating them into our spiritual analogies. Psychology speaks of the shadow (false or pseudo) self. Philosophy is chalked full of shadowy references. Scripture is surprisingly full of shadowy metaphors.
Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.
James 1:17-18
For a moment, let’s think about what a shadow is, technically, literally. Firstly, a shadow assumes a few properties are in play, namely light, an object, and a surface that captures the interactivity of both. In the simplest of terms, a shadow is a dark area or shape that is formed when an object blocks the passage of light. I like the word silhouette, which is produced upon a surface of some kind, reflecting the real substance of the obstructing object. We all know what a shadow is when we see it.
I asked some friends earlier this week a question that I’ll turn your way, “Is your shadow, you?” Let that question marinate.
The debate between what is real, and perceived, true and false, substance and shadow has captured humanities curiosity throughout the centuries, with records stretching back to the Pre-Socratics.1 Plato’s’ analogy of the cave2 has been used for 2,000 years to illustrate his theory of forms, and the nature of reality. It’s really quite fascinating, and will assist us in bringing a rather shadowy topic to light.
Plato describes a group of prisoners, chained together in a cave since birth, facing a wall, and unable to turn around. Light penetrates the cave from a fire somewhere behind the prisoners, casting shadows upon the wall like a movie screen. At times, objects appear on the wall, which are in fact instruments of varying shapes and sizes held by men, sort of like puppeteers, and they make noises to go along with the shapes on the wall. Yeah, it’s all a little strange. But stay with me.
The prisoners eventually ascribe names, categories, and come to an understanding in their own way what these darkened silhouettes are. They become real to the prisoners, as the constant affirmation of the categories and characteristics frame a certain reality for the prisoners. Of course, we must bear in mind that the prisoners aren’t aware of the nature of a shadow, because there’s a wall behind them which blocks the light. So we have to bear in mind the prisoners might not even know innately what a shadow is!
One day, a prisoner is miraculously freed, and escapes the cave, entering the light of the world. The prisoner can’t believe it! His mind is awakened to an entirely new ontology, or reality. He comes to understand that those things displayed on the cave wall were in fact shadows of entirely new substances in this ‘out of cave’ reality. Their names they contrived, wrong. The noises animals make, quite different. As the prisoner, who is initially blinded by the light and contemplates returning eventualy experiences three-dimensional clarity, brand new mental models emerge. He was awakened, enlightened, to the reality of the substance, and it was much more than the shadow! He feels now compelled to go tell his friends in the cave!
Well, as the story goes, the prisoners aren’t interested in leaving the cave. The freed prisoner tries deperately to explain his experience, but the prisoners prefer the shadows, ridicule and even become hostile towards the liberated prisoner.
Nature of Substance
The early church was situated within a Greek and Roman culture that was privy to such stories and deep philosophical debates. Much of the early church writings, including the first Church Councils3, then, wrestled around the idea of Christ’s real nature, or “substance” (Gr. Ουσία). Who was Jesus, really? Was this Jewish carpenter turned Rabbi a reflection of some divine Being, or was he truly the substance of the Divine Being in the flesh? If the latter, how could that be remotely possible!?
The answers to those questions remain at the heart of Christianity itself, and yet, I wonder if we’ve lost the heart of this question?
What if the material world around us, is, in reality, a shadow? What if Plato’s anaology was accurate, and all of humanity is imprisoned, adapted to embracing shadows in pseudo forms, categories, and human made isms? What if the material, measured, physical world is concurrently existing alongside the invisible, and perhaps primary substantial reality?
I’m not suggesting Gnostic dualism here, or, that the material world doesn’t matter (no pun intended). For Christians, the enfleshing of God in the Person of Jesus blows that idea apart. God deeply cares about this physical reality, uniting in his very flesh both ontologies. What if the presently (to us) invisible world of cosmic dimension, a reality all too magnificent for us finite measurers to imagine presently, is the object creating the sillouette before our human experience? Could the beauty and the suffering, the creativity and destruction playing upon the canvas of our limited, temporal state have us bewildered, hook-winked into substituting the substance for the shadow?
In short, what if our respective culture’s set of values and norms are but shadows, and the substance of life lies outside of the cave? Plato would say yes, this is true. Perhaps Russell Crowe had it backwards when his Gladiator character uttered the famous line, “Brothers, what we do in life… echoes in eternity.” What if the opposite is true (also?). What if eternity is the place from which our forms are received, where our concepts of beauty arise? This would explain the brokenness of humanity, and our inept capacity to steward the gift of creation; our reception of the image has been damaged, to say the least.
Emerging from Shadow
Scripture has some really surprising things to say about shadows and substance, and some things sound quite close to what Plato was getting at, with a few (important) exceptions.
In referencing believers relationship to the Jewish many laws and commandments, the Apostle Paul writes:
Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day… things which are a mere shadow of what is to come; but the substance belongs to Christ.
Col 2:17-18
Paul is saying, “Look you Jewish and Gentile believers, let’s use the analogy of the shadow. The commandments? Shadows. Various sacrifices? Shadows. Man-made required religious activity? Shadows. Where should the believers focus be? On the substance, the source of all Light, Jesus Christ the son of God” The New Testament is full of histories shadows, from Israel’s emancipation from slavery, to tabernacle, and sacrificial system.. shadows, which point towards, reference, and reflect and invite now a world to consider substance behind the shadow, Christ!
This may sound strange, like the freed prisoner returning to describe the world outside of the cave, but for the Christ follower, it’s Jesus who holds the present material world together, which is only something the Divine Creator can do.
He himself is before all things, and in him all things hold together.
Col 1:17
There’s a slight problem with Plato’s anaology we must point out. In it, he proposes that the it’s the wise philosopher that becomes self aware, enlightened, exits the cave and in Messiah-like return comes back to free the masses from their ignorance. Plato didn’t think much of himself, it seems! If Plato had just known that 400 years later, the true Light of the World, the one that defied death to prove his substance, would come and bring hope to a world in need of rescuing. You were onto something, Plato. So close!
Don’t let anyone capture you with empty philosophies and high-sounding nonsense that come from human thinking and from the spiritual powers of this world, rather than from Christ. For in Christ lives all the fullness of God in a human body. Col 2:8-10
Col 2:8-10
The narrative of scripture reveals Jesus, the eternal Son, piercing an impossible chasm of limitless eternity, hunching down into his creation. There, Christ becomes a prisoner, you could say, even shackling himself along with us.
Though he was God, he did not think of equality with God as something to cling to. Instead, he gave up his divine privileges; he took the humble.
Phil 2:6 NLT
Through the Gospels we can read of Jesus time in the cave, his actions, stories, miracles, and witness as the Son of God. Thankfully, we don’t need to study philosophy to experience the inner awakening towards life’s all-consuming reality. What we do need, is something that baffles the wise, confounds the world within the cave.. just a little faith. (Insert just a few bars of George Michael’s hit for effect. I always wanted to be able to grow his shadowy beard, but alas.).
Faith as Substance
For reasons too lofty for my tiny brain, Creator God has decided that faith, that deep trust of the heart of you and I, is the key to unlocking the shackles of ignorance, and living into the substance, the reality that is. No amount of logic, of advanced human intelligence can connect our souls with the divine in the way that faith is designed to accomplish. It’s a mystery, it’s crazy good news, and our choice to activate once we hear about the life behind the veil, the Father’s deep love toward’s us all.
The Spirit of God, who raised Jesus from the dead, lives in you. And just as God raised Christ Jesus from the dead, he will give life to your mortal bodies by this same Spirit living within you Romans 6:10-11
Romans 6:10-11
That if you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.
Romans 10:9-10
Jesus gives, we receive, if we believe. This lavish offering of salvation is free invitation from the original Substance, who happens to be the Person of our Triune Creator. The Father, Son, and Spirit are united in their love, and desire fo us all to be freed from our self-imposed shackles, ignorance, and shame. After all, this Jesus, is Love. The Father sent the Son to rescue us all from a misery of our own making, and restore us to full living, one that lives into this one and the next.
He is patient with you, not wanting anyone to perish, but everyone to come to repentance.
2 Pet 3:9
As tempting as it is to stay among the brokeness of the crowd, to embrace all that we know, and what we can confidently measure or control, inwardly, aren’t we all longing for divine interception?
As we scroll down our phones, relentlessly swapping from app to app, we should ask ourselves, “Am I exchanging substance for shadow?”
Faith embraces an ontologically different reality from this world, and sees shadow for what it is. Faith allows shadow to redirect to the genuine substance. Shadow is not where we place our trust or where we feed our souls. The shadows are designed to awaken us to the enlivening experience of salvation in the Person of Jesus. Whether it be the realities of war, or the beauty of a sunset, when we take time to pause, to reflect, to stop, we engage with the potential of the Substance behind the shadow, who is in all of reality (see PanENtheism= God IN all things vs PANtheism=God being all things). I’m sensing, as I age, an increasing of awareness to the many invitations to look behind the veil, to be lured beyond the materially known, the temporary shadow to see, AND EXPERIENCE the Designer through the design.
I’ve spent too long staring at gadgets, allowing my mind to be shaped by the plethora of shadows that bombard visually. I don’t know about you, but my soul is never refreshed from things that don’t lead me to the mystery that made me.
Now faith is the substance of things hoped for, the evidence of things not seen… By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.
Hebrews 11:1-6
I would be remiss if I didn’t mentioned faith’s capacity to help us endure difficulty as well, to suffer illness, loss, even persecution from the masses. Salvation for us mortals is still filled with the continued effects of the cave. While many of us may suffer hardship, and even outwardly not have the freedoms others are enjoying presently, the secret of inner freedom allows participation in the substance ahead of time! This is dynamic of connectivity with the Divine, who lives concurrently, simultaneously, in all of reality, not just the one we see in. We are already free within the eternal realities that govern reality itself. It’s like we’ve been given an appetizer before the main course, and it both satisfies and points towards the coming feast.
Though outwardly we are wasting away, yet inwardly we are being renewed day by day. For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen.
2 Cor 4:16
Closing Word
I remember as a younger man, I read the life of Jim Eliot. His brief life and ministry to the Auca Indians in Ecuador inspired man, including me. He wrote, “Eternity shall be at once a great eye-opener and a great mouth-shutter.” As I’ve considered the nature of shadow, of substance, and the inner sense within us to plunge realities outside of this temporal one, I think Jim was right. Thankfully, before our mouths-shutter, our kind Creator came through the veil, entered the cave, and promises to be with us, even until the end of the age.
Tis’ better to shutter now, to believe and willingly follow the Savior out from the darkness, into the light, than it will be when Christ returns. There’s something about living into eternity now, presently, that I think will have enduring meaning for each of us. But, I can’t say that is my motivation. I simply want more of the goodness I’ve already experienced in this life, because the more I experience my Creator’s love, the more free I’m becoming from my old false, and incoherent ways of being.
That the name of Jesus every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and thatevery tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
Phil 2:10-11
Footnotes:
(1) Parmenides (c. 515-450 BCE): held the view that change and multiplicity were illusory and that only "Being" or "Reality" truly existed. He argued that change, such as the alternation between light and shadow, was an illusion because it implied a lack of being or existence.
Heraclitus (c. 535-475 BCE): the ever-changing nature of reality can be related to the shifting interplay of light and shadow in the perceptual world.
(2) Plato’s Cave can be found in his Book VII of The Republic.
(3)First Council of Nicaea (325 CE), First Council of Constantinople (381 CE), Council of Ephesus (431 CE) each dealth with the nature or substance of reality in the Person of Christ, and the Holy Spirit.
Bruce & Deborah Crowe live with four of their eight children in Romania. They’ve spent the last 15 years in Ukraine serving as missionaries, mentors and charity directors. Bruce is working on his doctorate at Fuller Seminary, and Deb is a certified Spiritual Director. You can learn about their life and ministry on this site or by visting www.mirministries.org or by visiting their new Spiritual Direction page at https://sacredformation.com/
I’ve been reading lot about globalization, trends, and the historical influences that have shaped our Western world since WWII. Social, political, economic and religious change seems to be coming at us so quickly these days, one can hardly be blamed for mimicking the ostrich.
Whether it’s the deconstruction of the West’s Christendom project (humanistic dominant culture replacing religions influence within society), or the rise of A.I. no clicking of Dorothy’s magic heals will slow us down, or turn us back. Traveling through a few States last week, there was a common theme among friends, particularly among boomers who clearly recall a better time and place. I will now transfer Cher’s hit into your consciousness, if it wasn’t already there, “If I could turn back time…”
But we can’t. What we can do, however, is position ourselves to be an active part of the world that is unfolding. For that, we need a theology and missiology that confronts our culturally shaped bias that inhibits us from full Missio Deiparticipation. The Spirit is still sent among us by the Father and Son, and we remain the conduits of our loving Creator’s sending.
Holding on to old mental models makes for a crusty existence, and rotten teeth. Poor kids!
Complaining that the world is a mess, or longing for the good ole days only serves to firmly places our hind quarters in the bleachers while others shape the world we will live in. We need to get out, and we need to get in. We need to help our world re-imagine what it would look like under the loving reign of Jesus. That takes creativity, and boldness.In his book “Engaging Globalization,” Bryant Myers asks a question that I think we all should echo:
“When was the last time you heard a sermon series, a Bible or book study, or a retreat topic focused on a Christian understanding and response to globalization? How many churches or denominations have globalization as a focus of their discipleship and mission strategy?
With all the political contraversy, economic hardship and instability in our world, it’s admittedly difficult at times to consider the kingdom of Jesus has in fact come, and advancing through us. Throughout history, Christianity has historically gained and lost influence within the greater culture. Once it becomes too comfortable, it starts adapting to the dominant culture, and eventually it’s influence is diminished or lost all together.
The church that is shoved to the margins (into sub-culture), must re-imagine herself again, shake herself loose of the dead forms that served her when she was relevant, and re-start. Same mission, different model. Think Blockbuster Video. The movies are the same, the delivery systems have changed. We don’t like change as a species. Adapting requires continued learning, letting go as much as holding on.
We all feel this tension in the West now. What parts of our faith are supposed to hold on to when it feels as though the Titanic is listing and the waves are rushing in. We all need our communities of faith, we are weakest when we are alone. But surely there are ways to embody our faith, and experience Christ in community that penetrates the lost influence of religions past modes? I still haven’t watched the movie Titanic. I can’t bring myself to watch something so inevitable.
As global believers, in a global universal body of Christ, it’s not all bad news. In places like China, where Christianity has grown faster in the last four decades than anywhere else in the world (from 1 million to 100 million! See click here), the church has endured generations of persecution and is gaining cultural influence. In Africa, Christianity is growing at such a rapid rate (currently +650 million) that by 2025, Africa will represent one in every four believers (click here).
Christianity has never been the property of any particular nation. It is, however, FOR every nation. As our world’s connectivity produces new challenges, let’s begin to develop a personal and community based theology that introduces Christ to the emerging world. We should make a distinction between Globalism (a controlling ideology) and Globalization (a product of our times). We need to bring Christ’s influence and saving power within the effects of globalization so that globalism doesn’t happen!
So what can we practically do?
The only way to truly change culture is to not to condemn or critique it, but to make it!
Our God is a Creator. He has breathed his life within us, and we are made in Creator’s image. We are most reflective of our Creator when we are co-creating, materializing our values, giving birth to ideas that promote human flourishing in this life, and the next. That’s who we are, and that’s what each of us are designed for. We create beautiful things, and join others in doing so. We build friendships that are trustworthy. We make kitchen tables and coffee so folks can sit around and connect meaningfully. We cultivate (where the world ‘culture’ comes from), transforming chaos and implementing order, mending what is broken.
We do all these things, little by little, one at a time, but we do them together as a global community of faith. The Church’s patient ferment (great book click here), as a loving, suffering witness among the culture is what will win our day.
We create spaces and ministries that arrest the heart, awake the sleeping among us. We invent, compile, reshape, adapt, we’re resilient co-creators constantly listening for the Spirit’s impulse. Where the Spirit is already working, there is where we want to be. The Spirit works among the broken, hurting and confused.
Let’s embrace a global faith; one that lives local, but recognizes the increasing global effect our localities now have in the world. The neighbors we love are now connected within countries and continents we may never personally visit, but might have reverberating impact. Let’s be creative, instigating new ways of relating to our hurting world, in the world that Jesus loves, and out from our places of retreat. Let’s gather to be formed and sent, and bring change in our world. It surely needs it!
Bruce & Deb Crowe US | Romania | Ukraine Missio Dei Wanderers
