ORIGINAL RESEARCH

 

Jesus se tafelgemeenskap met tollenaars en sondaars: Aspekte van 'n missionêre ekklesiologie

 

Jesus' table fellowship with tax collectors and sinners: Aspects of a missional ecclesiology

 

 

J.J.F. Krüger

Eenheid vir Reformatoriese Teologie, Potchefstroomkampus. Noordwes-Universiteit. Potchefstroom. E-pos: jjfritz.kruger@gmail.com

 

 

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OPSOMMING

Kerke met 'n geskiedenis van 'n sterk sosio-kulturele teenwoordigheid, moet dikwels aanpas by 'n nuwe gemarginaliseerde bestaan, gestroop van mag en invloed, in 'n toenemend sekulêre samelewing wat gedomineer word deur postmoderne waardes. Baie kerke beskou dit as 'n bedreiging en probeer hulleself beskerm deur die grense tussen hulleself en die omringende gemeenskap te versterk, en die heiligheid van die kerk as rede daarvoor aan te voer. Dit veroorsaak afgesonderde, eksklusiewe geloofsgemeenskappe sonder enige missionêre identiteit, en 'n skeuring tussen ekklesiologie en missiologie. Hierdie artikel stel dat Jesus se tafelgemeenskap met belastinggaarders en sondaars 'n motief daarvoor verskaf om weer 'n missionêre ekklesiologie daar te stel. Jesus het sy identiteit as die Heilige van God gedefinieer deur verwydering van grense en 'n inklusiewe opsoek van die gemarginaliseerdes van die samelewing van sy tyd. Hy het onder hulle 'n nuwe gemeenskap van God se volk gevestig. Net so sal 'n missionêre kerk nie haar heiligheid verstaan as 'n afsonderlike bestaan van die omringende gemeenskap nie, maar die kerk se heiligheid sal eerder as diens aan God se verlossingsdoel manifesteer, en sy sal haarself toewy aan 'n uitnodigende oopstelling en bevrydende betrokke wees in die lewens van ander, op 'n wyse wat gelyksoortig is aan die inkarnasie van die Seun van God. Dit sal 'n bewuste sosiale herposisionering van die kerk na die ontmag-tigde buitenste grense van die samelewing tot gevolg moet hê, as 'n teken van die eskatologiese gemeenskap van Christus wat Hy steeds rondom Homself vergader.

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ABSTRACT

Christian churches with a historically powerful socio-cultural presence often have to adjust to a new marginalised and disempowered existence, stripped of influence in an increasingly secular society dominated by postmodern values. Many churches view this as a threat, and attempt to protect themselves through strengthening of the boundaries between them and the surrounding community, citing the holiness of the church as reason. This results in isolated and exclusive faith communities with no missionary identity, and a split between ecclesiology and missiology. This article proposes that Jesus' table fellowship with tax collectors and sinners provides a motif for restating a missional ecclesiology. Jesus defined his identity as the Holy One of God by removal of boundaries and an inclusive seeking out of the marginalised in the society of his time. He shaped a new community of God's people among them. Likewise, a missional church will understand her holiness not as separation from the world, but as service to God's redemptive purposes, and will devote herself to inviting vulnerability and redemptive entering into the lives of others similar to the incarnation of the Son of God. This will result in the conscious social relocation of the church to the disempowered margins of society, as a sign of the eschatological community of Christ that He continues to gather around Himself in the present.

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