Hospitality: Soteriology, Ecclesiology, and Missiology.

This blog is part of a series of posts exploring the practices of biblical hospitality as a missional strategy.

Soteriology, ecclesiology, and missiology are a mouthful, however these are all reflected in the practice and theology of biblical hospitality. In order to build a working definition of biblical hospitality, we must recognize the intersection between the contextual practice of hospitality in the early church and the overarching theological picture of salvation.

Soteriology, the study of salvation, conveys the biblical truth that since the garden of Eden, humanity has been separated from a holy God because of sin. Consequently, humanity went from being a friend of God to strangers who were alienated from God. Hospitality is a reflection of God, through the gospel of Christ, providing a way for strangers who are far off to be brought back into the family of God. Believers should marvel and God's expression of hospitality to us through Christ Jesus. Hospitality becomes a gospel-centered ethic for God's people in view of Soteriology.

Ecclesiology is the study of the church. The word Ecclesiology comes from two Greek words meaning “assembly” (ekklēsia) and “word”—combining to mean “the study of the church.” The church is the assembly of believers who belong to God. Biblical Ecclesiology does not define the church as a physical building, but is a reference to God's redeemed people called out sin and darkness into light and community. The homes of Christians, not buildings, are the environment where hospitality flourished in the first century. Understanding this context is key it an understanding of biblical hospitality.

Missiology is the science of missions. It includes the formal study of the theology of mission, the history of missions, the associated philosophies of mission and their strategic implementation in given cultural settings.[1] Two missiological principles are apparent when understand the important connection between hospitality, soteriology, and ecclesiology.

First, hospitality was a significant force in gospel advancement in the first century.

Research overwhelmingly affirmed the practice of hospitality in the first century by the Christian community. Christians scattered throughout the world because of persecution became a catalytic part of the spread of the gospel. As homes were opened and resources shared, the gospel raced through the Roman road system, and the church multiplied at an unprecedented rate.

Second, hospitality was a Christian ethic that was to be practiced among saints and strangers.

Context confirms hospitality was most often expressed among the Christian community as physical needs were met for saints in a local faith community and for strangers of the broader faith community who might find themselves in need. Considering the implication of hospitality and soteriology, God taking in sinners separated from himself, we can also concludes biblical hospitality must welcome those who are far off and strangers from God.

Hospitality is best seen as a Christian ethic that takes place both in the family of God and those who are strangers to God. Realizing the connection between hospitality, salvation, and the church, lays the foundation for practicing biblical hospitality as a missional strategy as we seek to advance the gospel and make disciples who make disciples.

[1]. John Mark Terry, Ebbie C. Smith, and Justice Anderson, Missiology: An Introduction to the Foundations, History, and Strategies of World Missions (Nashville, TN: Broadman & Holman Publishers, 1998), 8.