Koinonia Quotes

Clarence Jordan, co-founder of Koinonia Farm, wrote, “The Good News of the resurrection is not that we shall die and go home with him, but that he is risen and comes home with us, bringing all his hungry, naked, thirsty, sick, prisoner brothers with him.

A willingness to share our possessions with one another is a very important aspect of true biblical community.

This is fellowship: sharing with one another what God is teaching through the Scriptures, and this is an important part of true community.

It is not the fact that we are united in common goals or purposes that makes us a community. Rather, it is the fact that we share a common life in Christ.

God worked in their lives in proportion to the degree of the koinonia, the quality of love between believers. Their favor with God flowed largely from his pleasure of their depth of fellowship.

Koinonia is often translated by the word “fellowship,” but that is too thin a word for many of us (especially those with memories of bad potluck dinners in the fellowship hall). Koinonia is a rich word that refers to shared life lived in intimate community. It is sharing one another’s joys and burdens. It is walking together in the details of daily life. Apart from a deep experience of koinonia, our corporate worship gathering too easily devolves into a kind of individual spectator experience that we all happen to have in the same time and place week after week.

Biblical community, then, incorporates this idea of an active partnership in the promotion of the gospel and the building up of believers.

Without this relationship with God, there can be no spiritual relationship with one another.

For an action to be truly obedient to God, it must be done from a motivation of genuine love and gratitude to Him.

one of the chief characteristics of a servant is that he serves downward — that is, to those who by the world’s standards are beneath him in position or station in life.

The reason most of us do not see opportunities to serve is that we are continually thinking about ourselves instead of others.

It is relatively easy to serve those above us — even the world expects this — but Jesus served downward.

Practice of true community involves responsibilities and actions that do not come naturally to us.

The first Christians were eucharistic by nature: they gathered for “the breaking of the bread and the prayers.” They were formed by the Word of God, the “apostles’ teaching.” When they met as a Church, their worship culminated in “fellowship”—the Greek word is koinonia, communion. The Mass was the center of life for the disciples of Jesus, and so it has ever been. Even today, the Mass is where we experience the apostolic teaching and communion, the breaking of the bread and the prayers.

Fellowship is much, much more than food and fun and even more than reading and studying the Scriptures with another believer. Fellowship at times may involve blood, sweat, and tears as we stand side by side with our persecuted brothers and sisters.

If we are to master the scriptural principles of true biblical community, we must master this one: True greatness in the kingdom of heaven involves serving one another. Jesus said, “Whoever wants to become great among you must be your servant” (Matthew 20:26).

Clarence Jordan, co-founder of Koinonia Farm, wrote, “The resurrection of Jesus was simply God’s unwillingness to take our ‘no’ for an answer. He raised Jesus, not as an invitation to us to come to heaven when we die, but as a declaration that he himself has now established permanent, eternal residence here on earth. He is standing beside us, strengthening us in this life. The good news of the resurrection of Jesus is not that we shall die and go home to be with him, but that he has risen and comes home with us, bringing all his hungry, naked, thirsty, sick prisoner brothers with him.

Today we need small bands of people who take the gospel at face value, who realize what God is doing in our time, and who are living proof of what it means to be in the world but not of the world. These “base” communities or neighborhood churches should be small enough for intimacy, kindred enough for acceptance, and gentle enough for criticism. Gathered in the name of Jesus, the community empowers us to incarnate in our lives what we believe in our hearts and proclaim with our lips. Of course, we must not romanticize such groups. It is all too easy to envision a cozy, harmonious little fellowship where everyone is tuned in on the same wavelength, to love the dream of community more than the sin-scarred members who comprise it, to fantasize heroic deeds for the Lord, and to hear the applause in heaven and on earth as we shape an angelic Koinonia.

Question: What is it, to walk with God? Answer: Walking with God imports five things: 1. Walking as under God's eye. Noah reverenced God. A godly man sets himself as in God's presence, knowing that his judge is looking on: "I have set the Lord always before me" (Psalm 16:8). David's eyes were here. 2. The familiarity and intimacy which the soul has with God. Friends walk together and console themselves with one another. The godly make known their requests to God and he makes known his love to them. There is a sweet fellowship between God and his people: "Our fellowship (koinonia) is with the Father, and with his Son Jesus Christ" (1 John 1:3). 3. Walking above the earth. A godly man is elevated above all sublunary objects. The person who walks with God must ascend very high. A dwarf cannot walk among the stars, nor can a dwarfish, earthly soul walk with God. 4. Visible piety. Walking is a visible posture. Grace must be conspicuous to the onlookers. He who reveals something of God in his behavior, walks with God. He shines forth in biblical conduct. 5. Continued progress in grace. It is not only a step but a walk. There is a going on towards maturity. A godly man does not sit down in the middle of the way but goes on until he comes to the "end of his faith" (1 Pet. 1:9). Though a good man may be out of the path, he is not out of the way. He may through infirmity step aside (as Peter did)—but he recovers by repentance and goes on in progressive holiness: "The righteous will hold to their ways, and those with clean hands will grow stronger" (Job 17:9).

or he will become frustrated because he cannot provide this special intimacy with her. Only God can fill this gap in the relationship. He is still a personal God and although He allows us to share everything about our relationship with Him with others in the deepest koinonia (communion by intimate participation); there is still a special intimacy that He has reserved for us and us alone where our love for Him and His for us is consummated. No one can share in the fruit of that for that belongs to God and no one else. He is, after all, a jealous God, who longs for a special, intimate time with each one of us that is shared with no one else, just as a husband and wife share an intimacy with each other that no one else in the world will share. We enter into this intimacy with God through the blood of Jesus Christ and it is through His blood that we can eat of this forbidden fruit because only through the complete cleansing of the blood of Jesus are we worthy to partake in this most intimate fruit to be shared with God alone and no one else. There is a Biblical expression that I found also uses the word “chamed” which is appropriate to end this study; “Va-yelekh belo chemdah” I will take my leave without anyone regretting my departure.

Koinonia is a rich word that refers to shared life lived in intimate community. It is sharing one another’s joys and burdens. It is walking together in the details of daily life. Apart from a deep experience of koinonia, our corporate worship gathering too easily devolves into a kind of individual spectator experience that we all happen to have in the same time and place week after week.

The psalmist said to God, “With my lips I recount all the laws that come from your mouth” (Psalm 119:13). He declared to others what God was teaching him. Through this exercise, he not only edified others but also strengthened his own understanding of God’s truth. There is an old adage that says, “Words disentangle themselves when passing over the lips or through the pencil tips.” As we share our thoughts with others, we learn because we are forced to organize and develop our ideas.

The love of God poured out upon us in the gift of the Spirit (Rom. 5:5) cannot be exhausted by the koinonia of the church.

Whether fellowship is perceived as participation or partnership, in either case it implies a responsibility to fulfill our function in the body. We usually don’t think of fellowship in terms of fulfilling a responsibility, but that is because we have lost sight of the biblical meaning of fellowship. Fellowship is not just a social privilege to enjoy; it is more basically a responsibility to assume.

God’s love always transcends human love, even human family love, in its ability to reach out to those in need.

We have somehow gotten the idea that the abundant life Jesus promised in John 10:10 means an abundance of health, wealth, and happiness. The idea of suffering for the sake of Christ is foreign to us. We have substituted the pursuit of happiness for the pursuit of holiness. We hesitate to sacrifice even our material possessions for His cause, let alone sacrificing our lives or the lives of our children upon the altar of His service.

If we desire to experience the totality of fellowship with Christ, we must expect to experience the fellowship of His sufferings.

The universal testimony of those who have suffered for the sake of Christ and His church is that they have experienced a deep fellowship, an intimate communion with Him in the midst of their sufferings.

To experience His fellowship in suffering we must do as the apostles did: rejoice because we have been counted worthy to suffer for His name (see Acts 5:41).

does no good to nail an unattached branch to the vine; there is no life-giving connection. But those branches that are an integral part of the vine share in the life of the vine.

the reason we in the West do not suffer more persecution is because we have accommodated ourselves too much to the world around us.

If Christ grieved over unrepentant Jerusalem, does He not grieve over unrepentant America as well? If we would fully enter into the fellowship of His sufferings, we must begin to see sin from His point of view.

All believers share a common life in Christ, whether or not we recognize it. We are in fellowship with literally thousands of believers from every nation of the world. Although we have never met most of them, we are in fellowship with them. We disagree with many of them over various issues of faith and practice, yet we are still members of the same body. Even though we struggle to like some of them, that does not alter the fact that we share together a common life in Christ. Neither our attitudes nor our actions affect this objective sense of koinonia. We are in community with all other believers, whether or not we like it or even recognize the fact.

the common life that believers have in Him. In the same manner, if believers are to share with one another

If Christ grieved over unrepentant Jerusalem, does He not grieve over unrepentant America as well?

Fellowship is not just a social privilege to enjoy; it is more basically a responsibility to assume.

But this is what servant-hood within the fellowship of believers is all about: being alert to the little things that need to be done and then doing them.

This is not a book on love or even on gifts but a book on community and on fellowship — a sharing together of the life we have in common in Jesus Christ. It is love that, practically speaking, enables us to share together that life. It is the cement of love that binds together those living stones that are being built into a spiritual house. Love is the ligament that binds the members into one body. And though our gifts are important in the functioning of the body, it is love that gives unity to the body and makes that functioning effective.

We began building in the spring of 1948. I was sixteen. Two or three days a week, I walked after school to his market, picked up a list of supplies he had prepared, drove his red GMC half-ton truck to the O’Neil Lumber Yard, and loaded up. Then I drove across town to our home and picked up my mother, who would have a picnic supper prepared. My ten-year-old sister and four-year-old brother completed the work crew. Then back to the market to get my father and drive the fourteen miles to our building site. When it became too dark to work, we would build a fire on the lakeshore and eat. By October the cabin was built, complete with an outhouse. My father boasted to his friends that we even had running water: “Eugene runs down to the lake with a bucket, and runs back up the hill with the water.” My mother named it Koinonia House.

The genealogy through Boaz, Ruth, Obed, and Jesse, to David is encrypted in the Hebrew text of Genesis 38, each in forty-nine-letter intervals and in chronological order. The probability of this being a chance occurrence of statistics has been estimated at less than 70,000,000 to one. Cf. Cosmic Codes—Hidden Messages from the Edge of Eternity or the Commentary on Genesis (Coeur d’Alene, ID: Koinonia House, 1999), each by this author. 13. Ruth 4:17–22. Note: Ruth 4:12 points to the encryption. 14. Gen.

Chuck Missler as Koinonia Institute Gold Medallion recipients with senior organizational recognition) burst onto the scene.

The view that relationships with a therapeutic quality provide a wholeness-growing environment is implicit in the rich Hebrew word shalom and its equivalent Arabic word salaam. These words, most frequently translated “peace,” also mean sound, healthy, or wholeness. Shalom or salaam is cultivated in Spirit-empowered communities where the quality of relationships provides a nurturing environment. In fact, in the New Testament Greek, koinonia is used to describe the church as a healing, transforming community enlivened by God’s spirit.

Every desire to read the Bible and to do God’s will, every manifestation of the fruit of the Spirit, be it ever so small, was the living result of my being in Christ.

John Owen again expressed this attitude of total reliance on Christ when he paraphrased Galatians 2:20: “The spiritual life which I have is not my own. I did not induce it, and I cannot maintain it. It is only and solely the work of Christ. It is not I who live, but Christ lives in me. My whole life is His alone.

When you become friends with God, He becomes one with your spirit. The bible calls it "fellowship of the spirit." And describes it with the term "Koinonia.

koinonia

The peacebuilder then is a man or woman who is helping to figure the conditions of possibilities for the “presencing” of the reunion (unity, koinonia, shalom) in and between groups (communities, socialities).

When his teaching is more straightforward, it is no less baffling or challenging. Blessed are the meek (Mt 5:5); to look at a woman with lust is to commit adultery (Mt 5:28); forgive wrongs seventy times seven (Mt 18:22); you can't be my disciple if you do not give up all your possessions (Lk 14:33); no divorce (Mk 10:9); love your enemies and pray for those who persecute you (Mt 5:44). A passage that gives us the keys to the reign, or kingdom, of God is Matthew 25:31–46, the scene of the judgment of the nations: Then the king will say to those on his right hand, “Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.” As Mother Teresa put it, we meet Christ in the distressing disguise of the poor. Jesus’ teaching and witness is obviously relevant to social, economic, and political issues. Indeed, the Jewish leaders and the Romans (the powers that be of the time) found his teaching and actions disturbing enough to arrest him and execute him. A scene from the life of Clarence Jordan drives home the radicalism and relevance of Jesus’ message. In the early 1950s Clarence approached his brother, Robert Jordan, a lawyer and future state senator and justice of the Georgia Supreme Court, to legally represent Koinonia Farm. Clarence, I can't do that. You know my political aspirations. Why if I represented you, I might lose my job, my house, everything I've got. We might lose everything too, Bob. It's different for you. Why is it different? I remember, it seems to me, that you and I joined the church the same Sunday, as boys. I expect when we came forward the preacher asked me about the same question he did you. He asked me, “Do you accept Jesus as your Lord and Savior?” And I said, “Yes.” What did you say? I follow Jesus, Clarence, up to a point. Could that point by any chance be—the cross? That's right. I follow him to the cross, but not on the cross. I'm not getting myself crucified. Then I don't believe you're a disciple. You're an admirer of Jesus, but not a disciple of his. I think you ought to go back to the church you belong to, and tell them you're an admirer not a disciple. Well now, if everyone who felt like I do did that, we wouldn't have a church, would we? The question, Clarence said, is, “Do you have a church?”25 The early Christian community tried to live according to the values of the reign of God that Jesus proclaimed, to be disciples. The Jerusalem community was characterized by unlimited liability and total availability for each other, sharing until everyone's needs were met (Acts 2:43–47; 4:32–37).26 Paul's exhortation to live a new life in Christ in his letter to the Romans, chapters 12 through 15, has remarkable parallels to Jesus’ Sermon on the Mount in Matthew, chapters 5 through 7, and Luke 6:20–49.27 Both Jesus and Paul offer practical steps for conflict resolution and peacemaking. Similarly, the Epistle of James exhorts Christians to “be doers of the word and not merely hearers who deceive themselves” (1:22), and warns against class divisions (2:1–13) and the greed and corruption of the wealthy (5:1–6).

Jesus’ teaching and witness is obviously relevant to social, economic, and political issues. Indeed, the Jewish leaders and the Romans (the powers that be of the time) found his teaching and actions disturbing enough to arrest him and execute him. A scene from the life of Clarence Jordan drives home the radicalism and relevance of Jesus’ message. In the early 1950s Clarence approached his brother, Robert Jordan, a lawyer and future state senator and justice of the Georgia Supreme Court, to legally represent Koinonia Farm. Clarence, I can't do that. You know my political aspirations. Why if I represented you, I might lose my job, my house, everything I've got. We might lose everything too, Bob. It's different for you. Why is it different? I remember, it seems to me, that you and I joined the church the same Sunday, as boys. I expect when we came forward the preacher asked me about the same question he did you. He asked me, “Do you accept Jesus as your Lord and Savior?” And I said, “Yes.” What did you say? I follow Jesus, Clarence, up to a point. Could that point by any chance be—the cross?

The New Testament calls followers of Christ to a kind of community and a way of life that is generous, forgiving, just, and loving, and thus to participate in realizing the reign of God on earth. Christians, like those at Koinonia Farm, have struggled throughout two millennia now to live kingdom values in the changing circumstances of time and culture, to be disciples of Jesus rather than mere admirers.

In fact, there is no such thing as grudging obedience. For an action to be truly obedient to God, it must be done from a motivation of genuine love and gratitude to Him.

Matthew Henry says that to walk with God is “to set God always before us, and to act as those that are always under his eye. It is to live a life of communion with God both in ordinances and providences. It is to make God’s word our rule and his glory our end in all our actions.”5

Biblical community is first of all the sharing of a common life in Christ.