Should a Church focus exclusively on the Ministry of the Word or on a Ministry of Deeds? As the news of Jesus’ authority over nature and disease spread, soon there were overwhelming crowds gathering in wonder of what Jesus would do next. As the crowds impeded His ability to preach and their needs consumed His time, He would move to another town or even into the wilderness so that He could continue to freely preach the Good News about the Kingdom. Jesus sought and found a beautiful equilibrium of word and deed in ministry. His Deed ministry was always about compassionately giving relief to people and families from their suffering, grief, misery, and distress. While His Word ministry was always about compassionately calling people and families to Faith and Repentance dealing with their deepest suffering, grief. misery and distress: their sin. In the ministry of Christ there was a synergy and integration of Deeds and Words working together so people would believe the message of the gospel. He saw ALL people as sick, all people as sinners and it was only those who admitted their need for the Doctor of their Souls who qualified for a place in his kingdom.
We translate the greek word, koinonia using words that have become almost meaningless to us today. We use words like “fellowship” “participation” or even “partaking.” Sometimes we will use an even more ambiguous word, “communion” These words don’t really do justice to the meaning. I have attempted in the past to draw attention to the word and even attempt to re-define it as “communion by intimate participation,” which might temporarily arrest us to look again but I admit that my definition has only minimal impact on how we could view our connection with God and each other.
But the Biblical writers intended a greater inter-connectedness and mutual experience for us in the use of this word. And to a world that experiences life, relationship, connection and even church from behind a firewall, grasping the intended experience of koinonia with God and each other is crucial lest we continue down a path to a surrogate society of isolation where we are only virtually connected to God, church and others. We are living in a reductionist society of ideas and virtual realities and while we can explain our realities better than we ever could we have a lesser experience of them.
Julie Canlis in her book Calvin’s Ladder cites Owen Barfield in saying,
“When a Greek person living in the classical world experienced the world around him, he did not do so via a system of ideas about his experience but instead felt an “extra-sensory link” between what he saw and his own self… The participation of the ordinary man was a livelier and more immediate experience… . This was due to the koinonia-consciousness of the classical world (which persisted in varying forms right up until the scientific revolution).”
To the Greek world of the first century, Koinonia was the way to experience the world now. Koinonia was originally understood in the context of a historical setting when individuality and the boundaries of self were not harshly drawn and we cared more about what we experienced than merely about the ideas that described our experience. George Hunsinger underscores the importance and elusiveness of koinonia for us today.
“Koinonia means that we are not related to God or to one another like ball bearings in a bucket, though a system of external relations. We are rather, something like relational fields that interpret, form, and participate in each other in countless real though often elusive ways. Koinonia both as a tern and as a reality, is remarkable for its range and flexibility and inexhaustible depth.”