UPDATE: new blog
I started this little project one year ago because my voice was seeking a place to speak. Not necessarily to be heard, but to speak. And the journey has been unexpected.
But now this season is giving way to another and the time and energies must follow. Thank you for keeping up with this small thread of the web and this diffident spark in the fire of our faith.
". . .a time to be silent, and a time to speak. . ."
Sunday, December 4
Saturday, December 3
touch
"King Midas and the Christian Touch"
Some time ago there lived a king name Midas who was very wealthy and quite concerned about the encroachment of the pluralistic society on his kingdom. He spent much of his time fighting for prayer in schools. Curiously, however, he very seldom prayed with his lovely daughter, Christiana.
While the hot sun beat down in the afternoon, Christiana would play in the vineyard while King Midas thought about ways to revers the culture’s dreadful trend toward secularism.
“Please read to me,” said Christiana one day. She loved to hear Mother Goose rhymes, and because the king could not think of a Christian alternative, he took up the book and recited “Jack and Jill.”
At the part where Jack fell down, a thought came to him: if only everything in my kingdom could become Christian, the world would be a much better place. The would would be safe for my daughter, and I wouldn’t have to worry about lawsuits, unless of course it was a Christian world that didn’t read the Bible very carefully.
“If only I could have the power to make everything Christian,” he said aloud. “I would give anything to have that power, anything at all. As he stared into space as fathers sometimes do, Christiana said, “Come on, Dad, read!”
But her pleas fell on deaf ears, for all at once King Midas was stunned by a bright light and a piercing voice that said, “Your wish has been granted, King Midas. As soon as the sun rises tomorrow, anything you touch will become Christian.”
“Will it change into a deeply committed Christian thing or simply become lukewarm?” King Midas asked.
“That is for you to see,” said the voice - which being interpreted means, “It’s for me to know and you to find out.”
And find out he did. In the morning King MIdas awoke fitfully from sleep and found the mattress he was lying on had become Christian. The tag displayed the manufacturer’s name with addresses in Wheaton, Illinois, and Colorado Springs, Colorado.
Anything I touch now will become Christian, thought the king. How wonderful for my kingdom.
Immediately he jumped out of bed and put on his shoes, which became sandals. He ran down the stairway eagerly, looking for objects to touch, and came upon his daughter’s book of nursery rhymes. One touch, and instantly the book was transformed! Every story, every poem, now had a religious slant.
The king ran on to one of his favorite places, the royal baseball diamond. Players for the minor-league Nuggets were running wind sprints and chewing tobacco, which should be done only by professionals. Forgetting his gift, King Midas approached a particularly rugged player who was the star of the team. Upon seeing the king the slugger uttered a few unprintable words and offered his hand.
Instantly the chaw in his cheek and his stubby beard disappeared. “Praise the Lord,” he said to the king. “It’s a real blessing to meet you.”
I’ve never heard this player talk this way in postgame interviews, the king thought. Aloud he said, “You are certainly a talented young man.”
“Well, I just want to thank the good Lord,” the player said.
King Midas was overjoyed about the effect he was having on his kingdom. He ran in to a royal used care lot and leaned against one of the automobiles to catch his breath. Straightaway, each end of the care was graced with bumper stickers that said “One Way” and “Honk If You Love Jesus.” King Midas stepped into the dealer’s office and shook hands with the owner and his sales staff. They too turned Christian and began praising the Lord by offering markdowns on their inventory.
The king walked by the royal broadcasting center with its radio and television outlets and thought, Why not? Thus it came to be that one minute his kingdom was watching a talk show that paraded people with every known relational dysfunction across the screen. The next minute they were watching the same people being counseled by a Christian psychologist/faith healer.
King Midas was not only delighted in the change, he was ecstatic that all he had to do was touch a person or object to make it holy. No hard work, no prayer, no long days of waiting and struggling. Just a little touch, and each thing or person was converted.
Walking back toward the palace, he touched flowers and trees, which thereupon sprouted “Jesus Loves Me” buds. he met the gardener, an unkempt, bushyhaired individual with a long beard. When King Midas touched him, his hair turned three different shades of orange, and he went running toward the nearest televised sporting event to hold up a “John 3:16” sign.
The king approached two children who were playing with violent action toys. One touch, and the toys became biblical violent action toys with spears and slingshots.
A group of concerned politicians had gathered at the palace. When King Midas shook hands with them, they turned from the opposition party to the “League of Believers,” a new Christian coalition.
King Midas knew he had one important person left to touch. He found Christiana alone by the grapevines, reading her new Mother Goose book. He toucher her gently on the cheek and watched closely to observe the metamorphosis. To his surprise, he did not see any change. So he touched her shoulder a bit more firmly.
“What are you doing, Father?” she asked.
“I’m trying to turn you into a Christian,” he said, and grabbed her arm and shook it vigorously.
“Father,” she said meekly, “since my youth I have known of the things of God, as the Sunday School teachers have taught me. The words from the book about the man from Galilee, his perfect life, his perfect sacrifice, and the forgiveness he offers - that message touched my heart long ago.”
“Then I have been misled,” said the king. “I have thought all this time that I was making a society Christian. But you are saying it is not true. The voice I heard must have been lying.”
“The only One who can truly change our culture and the people in it is the One who touches the heart,” Christiana said with wisdom beyond her years. “You certainly have affected the outward appearance of men, such as the baseball player and the used-car salesman. But tomorrow one will put cork in his bat an the other will overcharge his customers for a brake job unless the Spirit reaches them.”
King Midas looked sad, and teardrops fell down his cheeks like so many little fish symbols. He loved his daughter even more because of the valuable lesson he had learned.
From that day forward he and Christiana devoted themselves to prayer for the kingdom. The regularly visited the poor, the widows and the orphans and set up a shelter for the homeless. They related the timeless message that the Great King of Glory loves people and wants them to know him. One by one people’s lives were changed, and the kingdom was never the same.
Chris Fabry, Spiritually Correct Bedtime Stories: Parables of Faith for the Modern Reader (Downers Grove: IVP, 1995)
Some time ago there lived a king name Midas who was very wealthy and quite concerned about the encroachment of the pluralistic society on his kingdom. He spent much of his time fighting for prayer in schools. Curiously, however, he very seldom prayed with his lovely daughter, Christiana.
While the hot sun beat down in the afternoon, Christiana would play in the vineyard while King Midas thought about ways to revers the culture’s dreadful trend toward secularism.
“Please read to me,” said Christiana one day. She loved to hear Mother Goose rhymes, and because the king could not think of a Christian alternative, he took up the book and recited “Jack and Jill.”
At the part where Jack fell down, a thought came to him: if only everything in my kingdom could become Christian, the world would be a much better place. The would would be safe for my daughter, and I wouldn’t have to worry about lawsuits, unless of course it was a Christian world that didn’t read the Bible very carefully.
“If only I could have the power to make everything Christian,” he said aloud. “I would give anything to have that power, anything at all. As he stared into space as fathers sometimes do, Christiana said, “Come on, Dad, read!”
But her pleas fell on deaf ears, for all at once King Midas was stunned by a bright light and a piercing voice that said, “Your wish has been granted, King Midas. As soon as the sun rises tomorrow, anything you touch will become Christian.”
“Will it change into a deeply committed Christian thing or simply become lukewarm?” King Midas asked.
“That is for you to see,” said the voice - which being interpreted means, “It’s for me to know and you to find out.”
And find out he did. In the morning King MIdas awoke fitfully from sleep and found the mattress he was lying on had become Christian. The tag displayed the manufacturer’s name with addresses in Wheaton, Illinois, and Colorado Springs, Colorado.
Anything I touch now will become Christian, thought the king. How wonderful for my kingdom.
Immediately he jumped out of bed and put on his shoes, which became sandals. He ran down the stairway eagerly, looking for objects to touch, and came upon his daughter’s book of nursery rhymes. One touch, and instantly the book was transformed! Every story, every poem, now had a religious slant.
The king ran on to one of his favorite places, the royal baseball diamond. Players for the minor-league Nuggets were running wind sprints and chewing tobacco, which should be done only by professionals. Forgetting his gift, King Midas approached a particularly rugged player who was the star of the team. Upon seeing the king the slugger uttered a few unprintable words and offered his hand.
Instantly the chaw in his cheek and his stubby beard disappeared. “Praise the Lord,” he said to the king. “It’s a real blessing to meet you.”
I’ve never heard this player talk this way in postgame interviews, the king thought. Aloud he said, “You are certainly a talented young man.”
“Well, I just want to thank the good Lord,” the player said.
King Midas was overjoyed about the effect he was having on his kingdom. He ran in to a royal used care lot and leaned against one of the automobiles to catch his breath. Straightaway, each end of the care was graced with bumper stickers that said “One Way” and “Honk If You Love Jesus.” King Midas stepped into the dealer’s office and shook hands with the owner and his sales staff. They too turned Christian and began praising the Lord by offering markdowns on their inventory.
The king walked by the royal broadcasting center with its radio and television outlets and thought, Why not? Thus it came to be that one minute his kingdom was watching a talk show that paraded people with every known relational dysfunction across the screen. The next minute they were watching the same people being counseled by a Christian psychologist/faith healer.
King Midas was not only delighted in the change, he was ecstatic that all he had to do was touch a person or object to make it holy. No hard work, no prayer, no long days of waiting and struggling. Just a little touch, and each thing or person was converted.
Walking back toward the palace, he touched flowers and trees, which thereupon sprouted “Jesus Loves Me” buds. he met the gardener, an unkempt, bushyhaired individual with a long beard. When King Midas touched him, his hair turned three different shades of orange, and he went running toward the nearest televised sporting event to hold up a “John 3:16” sign.
The king approached two children who were playing with violent action toys. One touch, and the toys became biblical violent action toys with spears and slingshots.
A group of concerned politicians had gathered at the palace. When King Midas shook hands with them, they turned from the opposition party to the “League of Believers,” a new Christian coalition.
King Midas knew he had one important person left to touch. He found Christiana alone by the grapevines, reading her new Mother Goose book. He toucher her gently on the cheek and watched closely to observe the metamorphosis. To his surprise, he did not see any change. So he touched her shoulder a bit more firmly.
“What are you doing, Father?” she asked.
“I’m trying to turn you into a Christian,” he said, and grabbed her arm and shook it vigorously.
“Father,” she said meekly, “since my youth I have known of the things of God, as the Sunday School teachers have taught me. The words from the book about the man from Galilee, his perfect life, his perfect sacrifice, and the forgiveness he offers - that message touched my heart long ago.”
“Then I have been misled,” said the king. “I have thought all this time that I was making a society Christian. But you are saying it is not true. The voice I heard must have been lying.”
“The only One who can truly change our culture and the people in it is the One who touches the heart,” Christiana said with wisdom beyond her years. “You certainly have affected the outward appearance of men, such as the baseball player and the used-car salesman. But tomorrow one will put cork in his bat an the other will overcharge his customers for a brake job unless the Spirit reaches them.”
King Midas looked sad, and teardrops fell down his cheeks like so many little fish symbols. He loved his daughter even more because of the valuable lesson he had learned.
From that day forward he and Christiana devoted themselves to prayer for the kingdom. The regularly visited the poor, the widows and the orphans and set up a shelter for the homeless. They related the timeless message that the Great King of Glory loves people and wants them to know him. One by one people’s lives were changed, and the kingdom was never the same.
Chris Fabry, Spiritually Correct Bedtime Stories: Parables of Faith for the Modern Reader (Downers Grove: IVP, 1995)
Wednesday, November 30
if the music is groovy
Just had a great conversation that pushed me to this direction. In the context of storytelling, ethics and responsibility it has become quite evident that the Christian voice has walked away from the table of public opinion and is now having such a difficult time returning. And, of course, evangelicals take the 'high road' of claiming this is no fault of their own but that they are being persecuted and ignored because of their religious beliefs. The cite certain biblical passages which tell them that being pushed around by society is indicative of doing the right thing (even though Jesus' warning of the world's hatred does not cover cases of sheer tactlessness).
And the absurdity continues to grow and further remove us from our effectiveness. . .and our relationship with the divine.
The comment was made to me, "Christians are afraid of magic. Hence, Christians are afraid of mystery and the unknown which leads them in a direction way from God." Right on. Let us consider what magic means (I'll hit the F12 key and check; if you don't know what this means, don't worry about it).
"magic" - the power of apparently influencing the course of events by using mysterious or supernatural forces
If there is anyone who should believe in magic, it should be Christians! Another reason for this blog now is that in just about one week from now there will be released a movie version of C. S. Lewis' classic, The Lion, the Witch, and the Wardrobe. And in this book there is an emphasis on magic (i.e., chapters 9 & 10). I'm waiting to see if any fundamentalist wing of evangelicalism will decide to have a problem with this to appear consistent as there is a clash between "Deep Magic from the Dawn of Time" and the triumphant "Deeper Magic from Before the Dawn of Time."
In our spiritual infatuation with having all of the answers we have paved the road away from the power and mystery and depth of a creator who stands beyond the veil. And we run from 'magic' like it will be our undoing. Perhaps it will be our undoing. . .and maybe that's a good thing.
[thanks to lovin' spoonful]
And the absurdity continues to grow and further remove us from our effectiveness. . .and our relationship with the divine.
The comment was made to me, "Christians are afraid of magic. Hence, Christians are afraid of mystery and the unknown which leads them in a direction way from God." Right on. Let us consider what magic means (I'll hit the F12 key and check; if you don't know what this means, don't worry about it).
"magic" - the power of apparently influencing the course of events by using mysterious or supernatural forces
If there is anyone who should believe in magic, it should be Christians! Another reason for this blog now is that in just about one week from now there will be released a movie version of C. S. Lewis' classic, The Lion, the Witch, and the Wardrobe. And in this book there is an emphasis on magic (i.e., chapters 9 & 10). I'm waiting to see if any fundamentalist wing of evangelicalism will decide to have a problem with this to appear consistent as there is a clash between "Deep Magic from the Dawn of Time" and the triumphant "Deeper Magic from Before the Dawn of Time."
In our spiritual infatuation with having all of the answers we have paved the road away from the power and mystery and depth of a creator who stands beyond the veil. And we run from 'magic' like it will be our undoing. Perhaps it will be our undoing. . .and maybe that's a good thing.
[thanks to lovin' spoonful]
Tuesday, November 29
sometimes we find that hope falters in the face of hope that we might discover the fulfillment of true hope
When a pitcher is on the mound with a runner on first, it is his responsibility to keep that runner from stealing second (or to have too much of a head start toward the other base in the event of a hit). In order to accomplish this pitchers have developed very intricate ways of deceiving the runners in order to keep them guessing as to where the ball is going to be thrown. In the issue of fairness, Major League Baseball Official Rule Paragraph 8.01 states that when a pitcher commits himself to a certain point (various moves are described specifically), he must throw home. If not, it is a balk.
Zechariah in the temple is faced with a great hope. We are told that he had been praying for a son, and given the advanced age of he and his wife, we can see traces of a great hope that lies within him in the power of Israel's god to do mighty works. And then he is told that his prayer has been answered and that this son would be great to the entire nation and in the history of humanity. This son would prepare the way for the coming of the messiah. Although Zechariah had hope, he was entirely unprepared for the fulfillment of this level of hope.
And he balked.
He had committed to throw home (i.e., he had demonstrated some hope) and was distracted by a runner on first to the point where he didn't complete the pitching motion. Although he had committed to the belief that 'god can do anything' (after all, who doesn't believe that?), his theology could not comprehend the fulfillment of that reality. In actuality, though, the fulfillment of promise frequently goes far beyond our expectations. Perhaps most of us would not have done much better.
But then do we hold on to hope or do we find eloquent theological positions and search for articulate-sounding questions?
I suppose it depends on whether or not you can throw heat.
Zechariah in the temple is faced with a great hope. We are told that he had been praying for a son, and given the advanced age of he and his wife, we can see traces of a great hope that lies within him in the power of Israel's god to do mighty works. And then he is told that his prayer has been answered and that this son would be great to the entire nation and in the history of humanity. This son would prepare the way for the coming of the messiah. Although Zechariah had hope, he was entirely unprepared for the fulfillment of this level of hope.
And he balked.
He had committed to throw home (i.e., he had demonstrated some hope) and was distracted by a runner on first to the point where he didn't complete the pitching motion. Although he had committed to the belief that 'god can do anything' (after all, who doesn't believe that?), his theology could not comprehend the fulfillment of that reality. In actuality, though, the fulfillment of promise frequently goes far beyond our expectations. Perhaps most of us would not have done much better.
But then do we hold on to hope or do we find eloquent theological positions and search for articulate-sounding questions?
I suppose it depends on whether or not you can throw heat.
Monday, November 28
interpretation
"Our understanding of Jesus' career is guided by the Scriptures, but so is our understanding of the Scriptures shaped by Jesus' career; the two are mutuallly informing." *
What a wonderful statement of both hermeneutical approach and theological understanding. In the first place it speaks of the revelation that the Scriptures give about Jesus and how he is quite unique. Only he could accomplish the work which he came to do. And we further enlightened to the significance of his mission and ministry by diligently observing what the Scriptures teach of this anointed one.
And then he interpreted the Scriptures to compensate for our lack of understanding. Or to correct our incorrect interpretation. Or both.
The lesson found in this is that nothing is the same after encountering Christ. He has a way of showing things as they way they really are - or the way they should be. And in spite of the many who try to recast him into their own wants and desires, he never remains within the parameters of human expectation. His is a reality far beyond that which our minds can fabricate. And perhaps this is why so many would rather dismiss him than face him as he is. Is it not easier to walk away from a supposed fraud than to admit the shortcomings of your own theology?
". . .I will not call it my philosophy; for I did not make it. God and humanity made it; and it made me." **
*Joel B. Green, "Learning Theological Interpretation from Luke" in Reading Luke: Interpretation, Reflection, Formation (Grand Rapids: Zondervan, 2005), 70.
** G. K. Chesterton, Orthodoxy (New York: Dodd, Mead and Co., 1908), 13-14.
What a wonderful statement of both hermeneutical approach and theological understanding. In the first place it speaks of the revelation that the Scriptures give about Jesus and how he is quite unique. Only he could accomplish the work which he came to do. And we further enlightened to the significance of his mission and ministry by diligently observing what the Scriptures teach of this anointed one.
And then he interpreted the Scriptures to compensate for our lack of understanding. Or to correct our incorrect interpretation. Or both.
The lesson found in this is that nothing is the same after encountering Christ. He has a way of showing things as they way they really are - or the way they should be. And in spite of the many who try to recast him into their own wants and desires, he never remains within the parameters of human expectation. His is a reality far beyond that which our minds can fabricate. And perhaps this is why so many would rather dismiss him than face him as he is. Is it not easier to walk away from a supposed fraud than to admit the shortcomings of your own theology?
". . .I will not call it my philosophy; for I did not make it. God and humanity made it; and it made me." **
*Joel B. Green, "Learning Theological Interpretation from Luke" in Reading Luke: Interpretation, Reflection, Formation (Grand Rapids: Zondervan, 2005), 70.
** G. K. Chesterton, Orthodoxy (New York: Dodd, Mead and Co., 1908), 13-14.
Wednesday, November 23
ǀə'soom'd • ə'θoritɛǀ
ǀə'soom'd • ə'θoritɛǀ
adj.
exercising power or serving a function without being legally or officially established; assumed by one's own act, or without authority; cf. emergent leadership. syn: de facto, self-assumed.
adj.
exercising power or serving a function without being legally or officially established; assumed by one's own act, or without authority; cf. emergent leadership. syn: de facto, self-assumed.
Tuesday, November 22
66³
Come and listen, all you who fear God;
let me tell you what he has done for me.ps
The activity of Israel's god was told and retold and preserved for many generations to hear. Beyond the notion of heritage, though, was the intent of telling outsiders about this incredible creator. In the context of the Ancient Near Eastern culture this could simply be a move to tell of how Israel's god was superior to the many other deities which were represented in the surrounding nations. And while this may also be the case of this particular statement (and the psalm in its entirety), there is yet more to this beckoning to come and listen. . .
Within the framework of religious practice, to tell of divine activity is to glorify the one who acts. In other words, whenever a story is recounted it is for the purpose of promoting and glorifying the figure at the center of the story. Psalm 66 is a hymn of thanksgiving which makes use of this principle.
"And when he bids his fellow believers hear what God has done for him, then this 'narration' is likewise meant to form a part of the glorification of God's saving deeds in the presence of the congregation, which forms the purpose and theme of the cultic ceremony."*
In summary, narration beckons glorification.
For Israel's god to act drives the individual and community to an appropriate response of thanksgiving and worship, which encapsulates the telling of his story and produces glorification. And we know now why his actions bring him glory (though perhaps a greater process than first imagined). I would suppose that it is a good thing for this process to become rather instantaneous in our lives. . .so long as we do not forget to tell of what he has done.
*Artur Weiser, Psalms OTL (Lousiville: WJK, 1962), 471.
let me tell you what he has done for me.ps
The activity of Israel's god was told and retold and preserved for many generations to hear. Beyond the notion of heritage, though, was the intent of telling outsiders about this incredible creator. In the context of the Ancient Near Eastern culture this could simply be a move to tell of how Israel's god was superior to the many other deities which were represented in the surrounding nations. And while this may also be the case of this particular statement (and the psalm in its entirety), there is yet more to this beckoning to come and listen. . .
Within the framework of religious practice, to tell of divine activity is to glorify the one who acts. In other words, whenever a story is recounted it is for the purpose of promoting and glorifying the figure at the center of the story. Psalm 66 is a hymn of thanksgiving which makes use of this principle.
"And when he bids his fellow believers hear what God has done for him, then this 'narration' is likewise meant to form a part of the glorification of God's saving deeds in the presence of the congregation, which forms the purpose and theme of the cultic ceremony."*
In summary, narration beckons glorification.
For Israel's god to act drives the individual and community to an appropriate response of thanksgiving and worship, which encapsulates the telling of his story and produces glorification. And we know now why his actions bring him glory (though perhaps a greater process than first imagined). I would suppose that it is a good thing for this process to become rather instantaneous in our lives. . .so long as we do not forget to tell of what he has done.
*Artur Weiser, Psalms OTL (Lousiville: WJK, 1962), 471.
Monday, November 21
fights
While in the wilderness, on his way to meet Esau, Jacob wrestled with God.
God started it.
Even though one can trace an impressive character development in the story of Jacob, there evidently was more growing that needed to happen. [Insert all-night fight sequence] The determination with which Jacob struggled was quite remarkable. Yet this account is not attempting to say that Jacob was as strong as God but highlights the tenacity of this particular individual. The tenacity of this very conniving individual who did not yet realize that he would begin a covenant people.
I have to wonder if anyone in the modern church would classify Jacob (as seen here) as a 'seeker.'
If so, then it begs the question of why he was looking for Esau rather than God. If not, then one is left to wonder why this was such a meaningful spiritual experience if Jacob was not a seeker. The answer to this might come down to the fact that we have no idea what it means to be a 'seeker' in the first place. For it is not required of us to seek God in specific religious practices but to live life and allow God to find us.
And start a fight.
Why a fight? Because God is not concerned with our safety or our well-being as much as he is concerned with having our passion driving us toward him. So Jacob walked away limping. . .and changed. And so we too walk away limping. . .and broken. For only then can we truly allow God to get down to business. His business of salvation and restoration. He knows our will must be shattered and he recklessly swings away.
". . .he bloodies your nose and then gives you a ride home on his bike."
~Rich Mullins
God started it.
Even though one can trace an impressive character development in the story of Jacob, there evidently was more growing that needed to happen. [Insert all-night fight sequence] The determination with which Jacob struggled was quite remarkable. Yet this account is not attempting to say that Jacob was as strong as God but highlights the tenacity of this particular individual. The tenacity of this very conniving individual who did not yet realize that he would begin a covenant people.
I have to wonder if anyone in the modern church would classify Jacob (as seen here) as a 'seeker.'
If so, then it begs the question of why he was looking for Esau rather than God. If not, then one is left to wonder why this was such a meaningful spiritual experience if Jacob was not a seeker. The answer to this might come down to the fact that we have no idea what it means to be a 'seeker' in the first place. For it is not required of us to seek God in specific religious practices but to live life and allow God to find us.
And start a fight.
Why a fight? Because God is not concerned with our safety or our well-being as much as he is concerned with having our passion driving us toward him. So Jacob walked away limping. . .and changed. And so we too walk away limping. . .and broken. For only then can we truly allow God to get down to business. His business of salvation and restoration. He knows our will must be shattered and he recklessly swings away.
". . .he bloodies your nose and then gives you a ride home on his bike."
~Rich Mullins
Sunday, November 20
66²
You let men ride over our heads; we went through fire and water, but you brought us to a place of abundance.
I will come to your temple with burnt offerings and fulfill my vows to you-vows my lips promised and my mouth spoke when I was in trouble.ps
While reading through this literary piece, I was drawn to the phrase, "The history of suffering is the history of grace." Perhaps more attune to the overall biblical story is that the history of suffering becomes the history of grace. But then again, that might just be semantics. A while ago this blog cited, "And does glory ever come except on the heels of sorrow?" (R. Mullins); that is to say, can we ever find the true glory or grace of our god except when he has dispelled the rumors of truth found in this world? Instead, he works to destroy the so-called reality of this world in order to capture us into the legend of the other side.
The difficulty we find, then, is that we cling so tightly to all that we can see and hear and touch and feel and perceive. And so it becomes to us a punishment, perhaps because we have not matured enough to realize that pain is not necessarily punishment. On the other hand, however, it is neither for us to become religious masochists (even though the eyes of this world will regard our behavior as such). The promise of this journey has been referred to as the things of this world growing strangely dim.
After all of this, it becomes clear that indeed the history of suffering is/becomes the history of grace. For he will not have anything to do with competing for our attention. He must (and will) remove it from the equation. Until only two remain on the path (accomplished over and over and over again. . .).
How can I find something
That two can take
Without stumbling as we
Walk into our future's wake
(As Long as It Matters)
I will come to your temple with burnt offerings and fulfill my vows to you-vows my lips promised and my mouth spoke when I was in trouble.ps
While reading through this literary piece, I was drawn to the phrase, "The history of suffering is the history of grace." Perhaps more attune to the overall biblical story is that the history of suffering becomes the history of grace. But then again, that might just be semantics. A while ago this blog cited, "And does glory ever come except on the heels of sorrow?" (R. Mullins); that is to say, can we ever find the true glory or grace of our god except when he has dispelled the rumors of truth found in this world? Instead, he works to destroy the so-called reality of this world in order to capture us into the legend of the other side.
The difficulty we find, then, is that we cling so tightly to all that we can see and hear and touch and feel and perceive. And so it becomes to us a punishment, perhaps because we have not matured enough to realize that pain is not necessarily punishment. On the other hand, however, it is neither for us to become religious masochists (even though the eyes of this world will regard our behavior as such). The promise of this journey has been referred to as the things of this world growing strangely dim.
After all of this, it becomes clear that indeed the history of suffering is/becomes the history of grace. For he will not have anything to do with competing for our attention. He must (and will) remove it from the equation. Until only two remain on the path (accomplished over and over and over again. . .).
How can I find something
That two can take
Without stumbling as we
Walk into our future's wake
(As Long as It Matters)
Wednesday, November 16
shaken
[in regards to paul and the damascus experience - which, incidentally, was also the name of his punk rock band]
Following his encounter with the risen kind, we see a tremendous change come over the outlook and activity of this devout Pharisaic and zealous first-century Jew. A faithful member of the nation of Israel, this man knew that obedience to the Law was the only hope that this people group had for their god to come and establish his kingdom. Any attempt to subvert this divine activity had to be removed from the picture - by force, if necessary. Such was the devotion and zeal of this man.
And yet we take for granted the impact upon him as we are content with our sunday-school representation of Saul going down the road, blinded and commissioned by a risen Jesus, and suddenly changing his name to Paul (which isn't the case anyway. . .) while going on tour to tell everyone that Christianity was the right choice. With such a glossed over reading of the text it is no wonder why we do not see more people in our churches wrestling with their faith and fearful to struggle with spirituality. For as advances as Saul was in his own spiritual understanding, this face-to-face with Jesus left him in a definite daze.
In his own account of the impact of this event, we learn that he had to get away from everything for at least three years in order to sort all of this out (see here). And this is a guy with serious credentials. I am a firm believer that there is no encounter with Jesus that does not leave us in some sort of a daze (if so, then it probably was not a legitmate encounter with him). His holiness impacts our unholiness with such incredible power that we can not come away unchanged.
A shaken faith might not be the end of the world. . .
And when Christ has stripped away all of your 'phony-baloney' kind of systematic theology, all of your lame, Protestant kind of stupidity, all of your Catholic hang-ups, when Christ has stripped away everything that we have invented about Him, then maybe we will encounter Him as He really is. And we will know ourselves as we really are. So don't be afraid that your faith gets shaken. Could be that God is shaking you forward, and shaking you free.
~Rich Mullins
Following his encounter with the risen kind, we see a tremendous change come over the outlook and activity of this devout Pharisaic and zealous first-century Jew. A faithful member of the nation of Israel, this man knew that obedience to the Law was the only hope that this people group had for their god to come and establish his kingdom. Any attempt to subvert this divine activity had to be removed from the picture - by force, if necessary. Such was the devotion and zeal of this man.
And yet we take for granted the impact upon him as we are content with our sunday-school representation of Saul going down the road, blinded and commissioned by a risen Jesus, and suddenly changing his name to Paul (which isn't the case anyway. . .) while going on tour to tell everyone that Christianity was the right choice. With such a glossed over reading of the text it is no wonder why we do not see more people in our churches wrestling with their faith and fearful to struggle with spirituality. For as advances as Saul was in his own spiritual understanding, this face-to-face with Jesus left him in a definite daze.
In his own account of the impact of this event, we learn that he had to get away from everything for at least three years in order to sort all of this out (see here). And this is a guy with serious credentials. I am a firm believer that there is no encounter with Jesus that does not leave us in some sort of a daze (if so, then it probably was not a legitmate encounter with him). His holiness impacts our unholiness with such incredible power that we can not come away unchanged.
A shaken faith might not be the end of the world. . .
And when Christ has stripped away all of your 'phony-baloney' kind of systematic theology, all of your lame, Protestant kind of stupidity, all of your Catholic hang-ups, when Christ has stripped away everything that we have invented about Him, then maybe we will encounter Him as He really is. And we will know ourselves as we really are. So don't be afraid that your faith gets shaken. Could be that God is shaking you forward, and shaking you free.
~Rich Mullins
Tuesday, November 15
66¹
"Come and see what God has done. . ."ps
In the context of Israel's worship one finds a continual and recurring theme of remembering and recalling all that their god has done in the process of salvation history. This occurs on many different levels, from the personal and intimate to national history and the miraculous. What I found to be of special note on this topic, particularly in Psalm 66, is how the story of salvation and the activity of the divine among humanity is told in both historical and present form. In other words, the past and the present are told in one breath.
This is due to the fact that the biblcal portrait of heavenly activity is seen as a single and unified event. The past serves as a heritage for the faith that we display in the present. In turn, our present activity will be the heritage upon which the future will be built.
And whenever we remember the past it actually becomes part of our present experience, which means the telling and retelling of God's activity allows it to live and impact and save today. "In the cultic representation the 'there' and the 'once' of history becomes the 'now' and the 'here' of the [salvation-history]; it becomes the eternal presence of the rule of God which is the true object of the cultic ceremony and of the hymnic praise of the tribes of the covenant people."*
So if the 'there' and 'once' become the 'here' and 'now' it is our responsibility to make the 'here' and 'now' become the 'everywhere' and 'tomorrow.' Our story must be continually present.
*Artur Weiser, The Psalms OTL (Louisville: WJK, 1962), 470.
In the context of Israel's worship one finds a continual and recurring theme of remembering and recalling all that their god has done in the process of salvation history. This occurs on many different levels, from the personal and intimate to national history and the miraculous. What I found to be of special note on this topic, particularly in Psalm 66, is how the story of salvation and the activity of the divine among humanity is told in both historical and present form. In other words, the past and the present are told in one breath.
This is due to the fact that the biblcal portrait of heavenly activity is seen as a single and unified event. The past serves as a heritage for the faith that we display in the present. In turn, our present activity will be the heritage upon which the future will be built.
And whenever we remember the past it actually becomes part of our present experience, which means the telling and retelling of God's activity allows it to live and impact and save today. "In the cultic representation the 'there' and the 'once' of history becomes the 'now' and the 'here' of the [salvation-history]; it becomes the eternal presence of the rule of God which is the true object of the cultic ceremony and of the hymnic praise of the tribes of the covenant people."*
So if the 'there' and 'once' become the 'here' and 'now' it is our responsibility to make the 'here' and 'now' become the 'everywhere' and 'tomorrow.' Our story must be continually present.
*Artur Weiser, The Psalms OTL (Louisville: WJK, 1962), 470.
Monday, November 14
sycamore
"The statement of Zacchaeus [Luke 19:8] is to be understood as a reaction to the initiative of Jesus and to the objections of the crowd. In order that Jesus may be freed from the suspicion of consorting with a sinner he makes a public declaration of his intention to live a new life. In such a situation a declaration of intent was an adequate sign of repentance. At the same time, his action is to be seenas an expression of gratitude to Jesus for his gracious attitude to him, and as an example of the sort of change in life that should follow upon the reception of salvation." *
This particular comment struck me quite odd, yet remarkably difficult to pass by. The second line is what makes this account leap off the page - In order that Jesus may be freed. . . - and thus creates a shocking situation. Most people know the basic story of Zacchaeus (p.s., from what I can gather he was a wee little man) and thus are familiar with the fact that Jesus invited himself to this tax-collector's home. Two observations: 1) Jesus appears to have no hesitation to invite himself to someone else's house, which is a bit weird; 2) by going to this certain house he would have raised a number of eyebrows, as evidenced in Luke 19:7 with the response of the crowd. In fact, the response of the crowd shows that this activity of entering into a sinner's home was the same as sharing in Zacchaeus' sin.**
But at the end of the story the weight is given to the action of Zacchaeus to free Jesus from the reputation he had taken upon himself. What an incredible portrait of grace is demonstrated (once again) here to see the length to which God will go to reach his beloved. Such a magnificent humility is found in Jesus' willingness to bind himself to a sinner with the intent purpose of making that sinner pure. How is this possible? Jesus knows that holiness is not corrupted, but that it is the more contagious entity. In other words, holiness influences unholiness.
So in spite of the separationism of many modern evangelicals, this is not the solution. Rather than sit back and let this world pass on by, it is our duty to engage the sinfulness of this world on its own terms. For only then can we allow our holiness to pervade it and draw it to Christ.
And what about ourselves?
Christ has bound himself to us in our sinfulness.
Have we freed him from such a reputation?
*I. Howard Marshall, The Gospel of Luke NIGTC (Grand Rapids: Eerdmans, 1978), 697.
**Craig L. Blomberg, Contagious Holiness: Jesus' Meals with Sinners (Downers Grove: IVP, 2005), 153.
This particular comment struck me quite odd, yet remarkably difficult to pass by. The second line is what makes this account leap off the page - In order that Jesus may be freed. . . - and thus creates a shocking situation. Most people know the basic story of Zacchaeus (p.s., from what I can gather he was a wee little man) and thus are familiar with the fact that Jesus invited himself to this tax-collector's home. Two observations: 1) Jesus appears to have no hesitation to invite himself to someone else's house, which is a bit weird; 2) by going to this certain house he would have raised a number of eyebrows, as evidenced in Luke 19:7 with the response of the crowd. In fact, the response of the crowd shows that this activity of entering into a sinner's home was the same as sharing in Zacchaeus' sin.**
But at the end of the story the weight is given to the action of Zacchaeus to free Jesus from the reputation he had taken upon himself. What an incredible portrait of grace is demonstrated (once again) here to see the length to which God will go to reach his beloved. Such a magnificent humility is found in Jesus' willingness to bind himself to a sinner with the intent purpose of making that sinner pure. How is this possible? Jesus knows that holiness is not corrupted, but that it is the more contagious entity. In other words, holiness influences unholiness.
So in spite of the separationism of many modern evangelicals, this is not the solution. Rather than sit back and let this world pass on by, it is our duty to engage the sinfulness of this world on its own terms. For only then can we allow our holiness to pervade it and draw it to Christ.
And what about ourselves?
Christ has bound himself to us in our sinfulness.
Have we freed him from such a reputation?
*I. Howard Marshall, The Gospel of Luke NIGTC (Grand Rapids: Eerdmans, 1978), 697.
**Craig L. Blomberg, Contagious Holiness: Jesus' Meals with Sinners (Downers Grove: IVP, 2005), 153.
Friday, November 4
stumbling
One of the most interesting observations about biblical narrative is the frankness with which the story is told, with much care given to the perfection of the Author and a seeming disregard for how each character comes across. Never are the blunders or shortcomings of any individual glossed over for the sake of good storytelling. Even some of the most well-known (greatest?) of our Sunday School heros are a bit rougher than we first realize. Samson is a sex-starved dimwit; Jonah is a jerk and a half who does not preach because he does not think his recipients worthy of salvation; Paul calculatingly murdered Christians; the Twelve had their own problems throughout; etc. . .you get the idea.
Much like Moses, we get the idea that these are ambling through this life and somehow stumble onto holy ground. When this eighty-year-old sheep-herder ascended the mountain he just wanted to see what all the smoke was about. He never envisioned himself returning to Egypt for some divinely commissioned task. And then he tried to get out of the job. Walking along, minding his own business he found himself on the brink of a movement that would shake the foundations of the world. He was unholy on holy ground.
I once learned that true greatness does not seek out great things. Rather, great things will come to those who are destined to be great. Not that we always find greatness accompanied by much acclaim. For the truest greatness is standing by the power which God has given you in those times into which he has brought you. And perhaps we find that in all of our stumbling along we are doing a great thing. We stand in the middle of a movement that is shaking the foundations of the world. We are unholy on holy ground.
So we who trip and lose footing find eventually that it is because we have actually and unknowingly been ascending a mountain. And certain moments demand we remove our sandals. . .
Much like Moses, we get the idea that these are ambling through this life and somehow stumble onto holy ground. When this eighty-year-old sheep-herder ascended the mountain he just wanted to see what all the smoke was about. He never envisioned himself returning to Egypt for some divinely commissioned task. And then he tried to get out of the job. Walking along, minding his own business he found himself on the brink of a movement that would shake the foundations of the world. He was unholy on holy ground.
I once learned that true greatness does not seek out great things. Rather, great things will come to those who are destined to be great. Not that we always find greatness accompanied by much acclaim. For the truest greatness is standing by the power which God has given you in those times into which he has brought you. And perhaps we find that in all of our stumbling along we are doing a great thing. We stand in the middle of a movement that is shaking the foundations of the world. We are unholy on holy ground.
So we who trip and lose footing find eventually that it is because we have actually and unknowingly been ascending a mountain. And certain moments demand we remove our sandals. . .
Friday, October 28
CR550N
As I was driving down the highway today I became acutely aware. . .
1. There is such a wonderful color and beauty which surrounded me in nature. Since it is autumn, the various colors that are otherwise hidden within the leaves are able to emerge and display such a magnificence. And this is all part of a dying experience. For some this already sounds too morbid, but I believe this is because we have too easily lost a proper appreciation for the seasons of life - it is not that those who see beauty in the process of dying are particularly warped.
2. There seems to be an equation to spiritual existence. Yet this is not some mathematical economy which may be experienced as a formula in which lives are placed in a cosmic algebraic recipe and have all turned out. There is faith and hope. . .faith is built upon that which God has done in the past and hope is looking forward to the future. Yet there are three that remain: love is that which enables us to move from faith to hope in a three-part pilgrimage.
c. Trinity gains us an understanding of reality (it is the ultimate reality). Three persons, one essence. Bound together by an eternal and perfect love. Which means (among MANY other things) that Jesus and the Spirit and the Father are connected through love. We are told to display love toward each other and toward this loving perfection. The only possible way we can experience love is through the Spirit, which is the presence of Jesus who has enabled us to enter into the throne room of his heavenly Father. Could it be that the love we share carries the very presence of Christ? Perhaps even the heavenly glory of the Father?
4. Have you ever stopped to realize how close we are to the eternal? Our world is marked by so much that is temporary, yet the activity of grasping for these straws somehow binds us to that which will never end. We try to hold on to this life - sometimes for good and sometimes because we can't help ourselves - and we find that everything slips away from our reach. Even the most spiritually momentus occasions can not be preserved, yet we are still reaching for them. Perhaps our lives are indeed sacraments: outward signs of an inward grace. Sometimes we might be sacramenting the wrong direction.
four roads: one intersection: in more ways than one. . .
“Gratitude is a spiritual virtue that opens the door of the soul to the world around us.” *
C. Hassell Bullock, Encountering the Book of Psalms (Grand Rapids: Baker, 2004), 160.
1. There is such a wonderful color and beauty which surrounded me in nature. Since it is autumn, the various colors that are otherwise hidden within the leaves are able to emerge and display such a magnificence. And this is all part of a dying experience. For some this already sounds too morbid, but I believe this is because we have too easily lost a proper appreciation for the seasons of life - it is not that those who see beauty in the process of dying are particularly warped.
2. There seems to be an equation to spiritual existence. Yet this is not some mathematical economy which may be experienced as a formula in which lives are placed in a cosmic algebraic recipe and have all turned out. There is faith and hope. . .faith is built upon that which God has done in the past and hope is looking forward to the future. Yet there are three that remain: love is that which enables us to move from faith to hope in a three-part pilgrimage.
c. Trinity gains us an understanding of reality (it is the ultimate reality). Three persons, one essence. Bound together by an eternal and perfect love. Which means (among MANY other things) that Jesus and the Spirit and the Father are connected through love. We are told to display love toward each other and toward this loving perfection. The only possible way we can experience love is through the Spirit, which is the presence of Jesus who has enabled us to enter into the throne room of his heavenly Father. Could it be that the love we share carries the very presence of Christ? Perhaps even the heavenly glory of the Father?
4. Have you ever stopped to realize how close we are to the eternal? Our world is marked by so much that is temporary, yet the activity of grasping for these straws somehow binds us to that which will never end. We try to hold on to this life - sometimes for good and sometimes because we can't help ourselves - and we find that everything slips away from our reach. Even the most spiritually momentus occasions can not be preserved, yet we are still reaching for them. Perhaps our lives are indeed sacraments: outward signs of an inward grace. Sometimes we might be sacramenting the wrong direction.
four roads: one intersection: in more ways than one. . .
“Gratitude is a spiritual virtue that opens the door of the soul to the world around us.” *
C. Hassell Bullock, Encountering the Book of Psalms (Grand Rapids: Baker, 2004), 160.
Friday, October 21
penetrable
There are, I suppose, two incompatible thoughts of god which dictate human existence. At least, they may be found incompatible in our particular uses (or understandings) of them. The first is to believe that god is a mighty fortress which cannot be infiltrated. And the other is that god is so interested in our lives that he can be summoned over the slightest murmur of a prayer. In modern day evangelicalism I do not see a healthy connection of these ideals. Perhaps this is because we do a rather poor job of acurately living this out. Our church spaces are most likely the best indication of this: either we have spaces that are truly contemporary but display little (if any) sense of reverence and awe or we have spaces which are stately and majestic but which make it difficult to approach god on terms other than white-collar, upper-class, management terms.
An interesting situation.
However, a solution might be approached if we realize that god is not an impenetrable and ineffable mystery before which one bow down to the dust, overwhelmed by mystical emotions but one who is intimately involved with every aspect of his creation. When Scripture speaks of his mindful eye it makes a profound statement that God is actively caring for all he has made. What is more, all that he has made is given an incredible position of being able to call out his name.
An interesting solution.
The notion of this god being available leads to the biblical position of god being moveable. Although many systematicians claim that god is not able to change (despite things such as the incarnation), Scripture is very clear and forthright about praying as though prayers make a difference! All of this leads to a god who has opened himself up to the risk of being hurt all so that he might have a genuine love and relationship with his people. This does not sound like an impenetrable force.
An interesting vantage point:
Since we are enamored with the biggest, strongest, best, etc. . .we cannot help but have pictures of might color our view of God. Even after he has demonstrated not a love of power, but a power of love (see blog. And given his position as creator and sustainer, it is not a question of whether or not this god exists as one who cannot be dethroned, but rather what kind of god is this that would risk rejection and a thwarted will (at least, in part) that he would enter into this world.
And as the creator, sustainer, and foundation. . .one must not worry about his lack of mighty strength (cf. Isaiah 40)
*gratitude to: Artur Weiser, The Psalms (Louisville: WJK, 1962), 467-472.
An interesting situation.
However, a solution might be approached if we realize that god is not an impenetrable and ineffable mystery before which one bow down to the dust, overwhelmed by mystical emotions but one who is intimately involved with every aspect of his creation. When Scripture speaks of his mindful eye it makes a profound statement that God is actively caring for all he has made. What is more, all that he has made is given an incredible position of being able to call out his name.
An interesting solution.
The notion of this god being available leads to the biblical position of god being moveable. Although many systematicians claim that god is not able to change (despite things such as the incarnation), Scripture is very clear and forthright about praying as though prayers make a difference! All of this leads to a god who has opened himself up to the risk of being hurt all so that he might have a genuine love and relationship with his people. This does not sound like an impenetrable force.
An interesting vantage point:
Since we are enamored with the biggest, strongest, best, etc. . .we cannot help but have pictures of might color our view of God. Even after he has demonstrated not a love of power, but a power of love (see blog. And given his position as creator and sustainer, it is not a question of whether or not this god exists as one who cannot be dethroned, but rather what kind of god is this that would risk rejection and a thwarted will (at least, in part) that he would enter into this world.
And as the creator, sustainer, and foundation. . .one must not worry about his lack of mighty strength (cf. Isaiah 40)
*gratitude to: Artur Weiser, The Psalms (Louisville: WJK, 1962), 467-472.
Monday, October 17
Sunday, October 16
simply
. . .but success in whose terms?
I once was told that churches seldom (if ever) divide over matters of doctrine or theology, yet somehow find ways to split over the color of carpet, which font should be used on the hymnal engraving, or other seemingly meaninglessness tidbits. Although this mostly a facetious statement, there is a sting of truth in it. More acurately, it is the love and desire of power of influence which causes the difficulties to emerge. Perhaps this is because it is very much a part of human nature (or fallenness) that we should seek to have control. After all, is it not the first sin to take matters into our own hands?
St Francis penned:
To those who have lost their way, let me restore it to them.
To those who are aimless, let me bring purpose.
To those who do not know who they are,
let me teach them that they are the children of God and can be used as his instruments in the never-ending work of healing and redemption.
The image of 'instrument' is a far cry from the power struggles which so often characterize our modern Christianity. The relevant passage here is Romans 6:13: "Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness."
Interestingly enough, this simple monk from Assisi has reached across time and space in order to impact so many who have listened to his words. With a lack of regard for himself, he allowed the glory of God to shine through his words and actions and so let his power of influence be controlled by the Almighty. It is noticeable that the great saints that have gone before simply sought the face of God. It is because of this that they have been so powerful in reaching across the centuries as "instruments."
All the while so many are determined to walk the easy path of complex religion rather than the difficult path of simple faith.
I once was told that churches seldom (if ever) divide over matters of doctrine or theology, yet somehow find ways to split over the color of carpet, which font should be used on the hymnal engraving, or other seemingly meaninglessness tidbits. Although this mostly a facetious statement, there is a sting of truth in it. More acurately, it is the love and desire of power of influence which causes the difficulties to emerge. Perhaps this is because it is very much a part of human nature (or fallenness) that we should seek to have control. After all, is it not the first sin to take matters into our own hands?
St Francis penned:
To those who have lost their way, let me restore it to them.
To those who are aimless, let me bring purpose.
To those who do not know who they are,
let me teach them that they are the children of God and can be used as his instruments in the never-ending work of healing and redemption.
The image of 'instrument' is a far cry from the power struggles which so often characterize our modern Christianity. The relevant passage here is Romans 6:13: "Do not offer the parts of your body to sin, as instruments of wickedness, but rather offer yourselves to God, as those who have been brought from death to life; and offer the parts of your body to him as instruments of righteousness."
Interestingly enough, this simple monk from Assisi has reached across time and space in order to impact so many who have listened to his words. With a lack of regard for himself, he allowed the glory of God to shine through his words and actions and so let his power of influence be controlled by the Almighty. It is noticeable that the great saints that have gone before simply sought the face of God. It is because of this that they have been so powerful in reaching across the centuries as "instruments."
All the while so many are determined to walk the easy path of complex religion rather than the difficult path of simple faith.
Tuesday, October 11
nauseated
The moral flabbiness born of the bitch-goddess success. That - with the squalid interpretation put on the word success - is our national disease.*
Just how long will our churches and religious communites submit themselves to such earthy notions of success, whereby we measure our effectiveness by number and power? I have been a part of churches both large and small, economically secure and lacking, in fine facilities and those with peeling paint. And no matter how many times the issue of overemphasis on attendance, buildings and cash is denounced by religious leaders there remains many power struggles ranging from the direction of millions of dollars worth of funds to what color the sanctuary carpet should be. Why? Because we have sold ourselves to the notion that success is them most important ideal.
But success in whose terms?
Denominations want to see increased revenue, membership and baptisms. Church boards want to see people filling their pews. Churchgoers desire the best music and a flashy sermon. And everyone desires their churches to be admired and accepted by the community. Perhaps the case can be made that each of these are fine in and of themselves, but the constant hyperextension to include these at the center of church life demonstrates the current situation of moral flabbiness of which William James speaks.
I have found this in many conversations following all types of religious gatherings (from church 'business' to church 'fellowship' - as though the life of a church can be separated). There are many who want to immediately decide if everything was a 'success'. What if it wasn't? Then what? Do we work to make it a success next time, if there even is a next time? Provide enough of these situations and one can easily trace the downward spiral of fabricating socio-cultural entertainment. In other words, our incredibly poor concept of success leads us further away from our mission as a church. And the result is a moral flabbiness which is characterized by the lack of understanding truth and pervading sinfulness within our churches today. It also explains the failure of the 'seeker-sensitive' movement which paved the way into this level of churchy leisure instead of holding fast in a world of shifting sands.
It is indeed a shame that the words of Amos are so quickly forgotten in our modern culture. Speaking on behalf of God:
I can't stand your religious meetings.
I'm fed up with your conferences and conventions.
I want nothing to do with your religion projects,
your pretentious slogans and goals.
I'm sick of your fund-raising schemes,
your public relations and image making.
I've had all I can take of your noisy ego-music.
When was the last time you sang to me?
Do you know what I want?
I want just - oceans of it.
I want fairness - rivers of it.
That's what I want. That's all I want
I have to admit that there are times when my stomach turns as harshly as this. And I am begin to think that it's not last night's pizza anymore!
"So long as man remains free he strives for nothing so incessantly and so painfully as to find someone to worship."**
Bible translation from The Message: a good paraphrase for those "too comfortable" with Scripture. . .
*William James, 11 September 1906
**Fyodor Dostoyevsky, The Brothers Karamazov
Just how long will our churches and religious communites submit themselves to such earthy notions of success, whereby we measure our effectiveness by number and power? I have been a part of churches both large and small, economically secure and lacking, in fine facilities and those with peeling paint. And no matter how many times the issue of overemphasis on attendance, buildings and cash is denounced by religious leaders there remains many power struggles ranging from the direction of millions of dollars worth of funds to what color the sanctuary carpet should be. Why? Because we have sold ourselves to the notion that success is them most important ideal.
But success in whose terms?
Denominations want to see increased revenue, membership and baptisms. Church boards want to see people filling their pews. Churchgoers desire the best music and a flashy sermon. And everyone desires their churches to be admired and accepted by the community. Perhaps the case can be made that each of these are fine in and of themselves, but the constant hyperextension to include these at the center of church life demonstrates the current situation of moral flabbiness of which William James speaks.
I have found this in many conversations following all types of religious gatherings (from church 'business' to church 'fellowship' - as though the life of a church can be separated). There are many who want to immediately decide if everything was a 'success'. What if it wasn't? Then what? Do we work to make it a success next time, if there even is a next time? Provide enough of these situations and one can easily trace the downward spiral of fabricating socio-cultural entertainment. In other words, our incredibly poor concept of success leads us further away from our mission as a church. And the result is a moral flabbiness which is characterized by the lack of understanding truth and pervading sinfulness within our churches today. It also explains the failure of the 'seeker-sensitive' movement which paved the way into this level of churchy leisure instead of holding fast in a world of shifting sands.
It is indeed a shame that the words of Amos are so quickly forgotten in our modern culture. Speaking on behalf of God:
I can't stand your religious meetings.
I'm fed up with your conferences and conventions.
I want nothing to do with your religion projects,
your pretentious slogans and goals.
I'm sick of your fund-raising schemes,
your public relations and image making.
I've had all I can take of your noisy ego-music.
When was the last time you sang to me?
Do you know what I want?
I want just - oceans of it.
I want fairness - rivers of it.
That's what I want. That's all I want
I have to admit that there are times when my stomach turns as harshly as this. And I am begin to think that it's not last night's pizza anymore!
"So long as man remains free he strives for nothing so incessantly and so painfully as to find someone to worship."**
Bible translation from The Message: a good paraphrase for those "too comfortable" with Scripture. . .
*William James, 11 September 1906
**Fyodor Dostoyevsky, The Brothers Karamazov
Tuesday, October 4
IX
My Dear Wormwood,
I hope my last letter has conviced you that the trough of dullness or "dryness" through which your patient is going at present will not, of itself, give you his soul, but needs to be properly exploited. What forms the exploitation should take I shall now consider.
In the first place I have always found that the Trough periods of the human undulation provide excellent opportunity for all sensual temptations, particularly those of sex. This may surprise you, because, of course, there is more physical energy, and therefore more potential appetite, at the Peak periods; but you must remember that the powers of resistance are then also at their highest. The health and spirits which you want to use in producing lust can also, alas, be very easily used for work or play or thought or innocuous merriment. The attack has a much better chance of success when the man's whole inner world is drab and cold and empty. And it is also to be noted that the Trough sexuality is subtly different in quality from that of the Peak - much less likely to lead to teh mild-and-water phenomenon which the humans call "being-in-love," much more easily drawn into perversions, much less contaminated by those generous and imaginative and even spiritual concomitants which often render human sexuality so disappointing. It is the same with other desires of the flesh. You are much more likely to make your man a sound drunkard by pressing drink on him as an anodyne when he is dull and weary than by encouraging him to use it as a means of merriment among his friends when he is happy and expansive. Never forget that when we are dealing with any pleasure in its healthy and normal and satisfying form, we are, in a sense, on the Enemy's ground. I know we have won many a soul through pleasure. All the same, it is His invention, not ours. He made the pleasures: all our research so far has not enabled us to produce one. All we can do is to encourage the humans to take the pleasures which our Enemy has produced, at times, or in ways, or in degrees, which He has forbidden. Hence we always try to work away from the natural condition of any pleasure to that in which it is least natural, least redolent of its Maker, and least pleasurable. An ever increasing craving for an ever diminishing pleasure is the formula. It is more certain; and it's better style. To get the man's soul and give him nothing in return - that is what really gladdens Our Father's heart. And the troughs are the time for beginning the process.
But there is an even better way of exploiting the Trough; I mean through the patient's own thoughts about it. As always, the first step is to keep knowledge out of his mind. Do not let him suspect the law of undulation. Let him assume that the first ardours of his conversion might have been expected to last, and ought to have lasted, forever, and that his present dryness is an equally permanent condtition. Having once got this misconception well fixed in his head, you may then proceed in various ways. It all depends on whether your man is of the desponding type who can be tempted to despair, or of the wishful-thinking type who can be assured that all is well. The former type is getting rare among the humans. If your patient should happen to belong to it, everything is easy. You have only got to keep him out of the way of experienced Christians (an easy task nowadays), to direct his attention to the appropriate passages in Scripture, and then to set him to work on the desperate design of recovering his old feelings by sheer will power, and the game is ours. If he is of the more hopeful type, your job is to make him acquiesce in the present low temperature of his spirit and gradually become content with it, persuading himself that it is not so low after all. In a week or two you will be making him doubt whether the first days of his Christianity were not, perhaps, a little excessive. Talk to him about "moderation in all things." If you can once get him to the point of thinking that "religion is all very well up to a point," you can feel quite happy about his soul. A moderated religion is as good for us as no religion at all - and more amusing.
Another possibility is that of direct attack on his faith. When you have caused him to assuem that the trough is permanent, can you not persuade him that "his religious phase" is just going to die away like all his previous phases? Of course, there is no conceivable way of getting by reason from the proposition "I am losing interest in this" to the proposition "This is false." But, as I have said before, it is jargon, not reason, you must rely on. The mere word "phase" will very likely do the trick. I assume that the creature has been through several of them before - they all have - and that he always feels superior and patronising to the ones he has emerged from, not because he has really criticised them but simply because they are in the past. (You keep him well fed on hazy ideas of Progress and Development and the Historical Point of View, I trust, and give him lots of modern biographies to read? The people in them are always emerging from Phases, aren't they?)
You see the idea? Keep his mind off the plain antithesis between True and False. Nice shadowy expressions - "It was a phase" - "I've been through all that" - don't forget the blessed word "Adolescent."
Your affectionate uncle
Screwtape
C.S. Lewis, The Screwtape Letters
Letter IX
Thursday, September 29
chase
. . .and when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints. . .
Revelation 5:8
. . .those who had been victorious [sang]. . .'Who will not fear you, O Lord, and bring glory to your name? For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed.'
Revelation 15
In the first scene there is a portrait of the heavenly throne room, which is painted in terms similar to the earthly temple that stood in Jerusalem. For morning and evening worship there was offered from the temple incense to symbolize the rising of the prayers of God's people to his throne. What happened next? Perhaps there were some individuals who had various answers or thoughts on what happened to these prayers once they had ascended from the earth, but most likely it was considered to be in God's hands and therefore unnecessary to ponder. Or maybe even some who (so much like us today) felt as though they had fulfilled their religious quota by praying and could then move on with the remainder of the day.
There is, however, a picture of what happens to this rising incense: it is gathered in heaven and held in the presence of God. For the sake of accuracy, we must recognize that not all prayers are being described here, even though there seems to be a more universally principle understood. Rather, these prayers are specifically for the return of Jesus and the glory and judgment which will accompany his coming. These prayers for justice and righteousness - the heart of God's kingdom - are held in the very presence of God that he might be mindful of them.
In the second seen there is a portrait of those who have prayed and have proven themselves victorious, which is painted in terms that display a deeply spiritual significance to their lives. As God's will is being done on earth as it is in heaven, these persons cry out a worshipful song of praise, All nations will come and worship before you.
"Thus the saints have followed their own prayers to heaven. The faithfulness with which they lived and died in hope of the kingdom for which they prayed, has made them part of the answer to their prayers."*
The picture is this: the saint offers a prayer (a life) which rises as incense to the heavenly throne room. From there the saint runs furiously after this prayer to witness and worship the one who brings fulfillment. Perhaps this sounds odd, yet this could only be the coloring of our own culture which does not see prayer as a source of empowerment to godly action but a means of escapism from the duty and responsibilities of partnering with the divine. We chase because we can act. . .and we can witness. . .and we can worship.
. . .as it is in heaven. . .
*Richard Bauckham, "Prayer in the Book of Revelation" in Into God's Presence, ed. Richard N. Longenecker (Grand Rapids: Eerdmans, 2001), 266.
Revelation 5:8
. . .those who had been victorious [sang]. . .'Who will not fear you, O Lord, and bring glory to your name? For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed.'
Revelation 15
In the first scene there is a portrait of the heavenly throne room, which is painted in terms similar to the earthly temple that stood in Jerusalem. For morning and evening worship there was offered from the temple incense to symbolize the rising of the prayers of God's people to his throne. What happened next? Perhaps there were some individuals who had various answers or thoughts on what happened to these prayers once they had ascended from the earth, but most likely it was considered to be in God's hands and therefore unnecessary to ponder. Or maybe even some who (so much like us today) felt as though they had fulfilled their religious quota by praying and could then move on with the remainder of the day.
There is, however, a picture of what happens to this rising incense: it is gathered in heaven and held in the presence of God. For the sake of accuracy, we must recognize that not all prayers are being described here, even though there seems to be a more universally principle understood. Rather, these prayers are specifically for the return of Jesus and the glory and judgment which will accompany his coming. These prayers for justice and righteousness - the heart of God's kingdom - are held in the very presence of God that he might be mindful of them.
In the second seen there is a portrait of those who have prayed and have proven themselves victorious, which is painted in terms that display a deeply spiritual significance to their lives. As God's will is being done on earth as it is in heaven, these persons cry out a worshipful song of praise, All nations will come and worship before you.
"Thus the saints have followed their own prayers to heaven. The faithfulness with which they lived and died in hope of the kingdom for which they prayed, has made them part of the answer to their prayers."*
The picture is this: the saint offers a prayer (a life) which rises as incense to the heavenly throne room. From there the saint runs furiously after this prayer to witness and worship the one who brings fulfillment. Perhaps this sounds odd, yet this could only be the coloring of our own culture which does not see prayer as a source of empowerment to godly action but a means of escapism from the duty and responsibilities of partnering with the divine. We chase because we can act. . .and we can witness. . .and we can worship.
. . .as it is in heaven. . .
*Richard Bauckham, "Prayer in the Book of Revelation" in Into God's Presence, ed. Richard N. Longenecker (Grand Rapids: Eerdmans, 2001), 266.
Tuesday, September 27
life is a church
watching the surf cover up my toes
breathing the salt air from the coast
ten years old with my eyes pressed closed
life is a church
remembering first love's tender kiss
mourning the loss of my innocence
the bittersweet taste of it on my lips
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
watching my baby being born
written all over you, pain and joy
holding your hand, it's a little boy
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
ashes to ashes, earth to earth
the preacher throws in the first handful of dirt
my little boy asks me, "Does goodby always hurt?"
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
life is a church
Marcus Hummon
(c) 2005 Careers BMG Music Publishing (BMI)
breathing the salt air from the coast
ten years old with my eyes pressed closed
life is a church
remembering first love's tender kiss
mourning the loss of my innocence
the bittersweet taste of it on my lips
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
watching my baby being born
written all over you, pain and joy
holding your hand, it's a little boy
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
ashes to ashes, earth to earth
the preacher throws in the first handful of dirt
my little boy asks me, "Does goodby always hurt?"
life is a church
these are the sacraments
this is the altar
love is the spirit
making the blue planet turn
life is a church
life is a church
Marcus Hummon
(c) 2005 Careers BMG Music Publishing (BMI)
Monday, September 26
dim
"when the music fades. . ."
There are days when you don't feel your faith within you. Not exactly the dark night or barren wilderness, but times when the Christian commitment does not demand an emotive expression. For those who have not understood the difference between joy and happiness, this can often be confused with spiritual dryness. I maintain that they are vastly different.
Sunday past was one of these days when my emotions were more of the "I'm-just-not-in-this" variety than anything else. Even though I was looking forward to the services. Perhaps this would be bothersome to certain individuals but my reflection has brought me to see that this was a time of allowing the noise of an outpouring faith to cease just long enough to hear a still small voice.
And that is what happened.
Through our community of faith we had a moving and memorable worship experience together with our Lord which made the lack of emotion meaningless. For faith goes so much further than emotion and is a call to true commitment and discipleship regardless of the world around us. Or empassioned by the world around us? Or inspired by the world around us?
To identify God as the cause behind all of this is to identify him as the author of creation. This means that when we look at creation we see into the mind of the creator. Life is no different, its experiences and moments become the grand movements of the outworking of a wild imagination. Sometimes the most emotional movements come to dimmed individuals who have grown tired of big shows.
There are days when you don't feel your faith within you. Not exactly the dark night or barren wilderness, but times when the Christian commitment does not demand an emotive expression. For those who have not understood the difference between joy and happiness, this can often be confused with spiritual dryness. I maintain that they are vastly different.
Sunday past was one of these days when my emotions were more of the "I'm-just-not-in-this" variety than anything else. Even though I was looking forward to the services. Perhaps this would be bothersome to certain individuals but my reflection has brought me to see that this was a time of allowing the noise of an outpouring faith to cease just long enough to hear a still small voice.
And that is what happened.
Through our community of faith we had a moving and memorable worship experience together with our Lord which made the lack of emotion meaningless. For faith goes so much further than emotion and is a call to true commitment and discipleship regardless of the world around us. Or empassioned by the world around us? Or inspired by the world around us?
To identify God as the cause behind all of this is to identify him as the author of creation. This means that when we look at creation we see into the mind of the creator. Life is no different, its experiences and moments become the grand movements of the outworking of a wild imagination. Sometimes the most emotional movements come to dimmed individuals who have grown tired of big shows.
Wednesday, September 14
incontheivable
I tell you, whatever you ask for in prayer, believe that you will receive it, and it will be yours.
Mark 11:24
"How does one develop a faith like that? The matter is not helped by the way in which the disciples have just seen Jesus cause a fig tree to wither and been told that faith can move mountains. How can these things be - even if it be granted that the saying is metaphorical and hyperbolical? Our concern is not usually with moving mountains! Far more often it is about doing things that are a great deal more ordinary by comparison." *
Until I read that earlier today, it had never before occurred to me that it might be possible to over-expect in our prayer life. I mean, in all of my years growing up in the church I never hear this. . .in fact, I was always given the understanding that we do not expect enough when we pray. In all actuality, I believe that both (mis)approaches go hand in hand.
It becomes apparent that our spirituality becomes so focused on grandiose religious ideals that we live out more pie-in-the-sky worldviews than real life faith. And then there is the tendency to look for mountains which we can run out and move and never notice daily situations because we quickly dismiss them as molehills. Even when those molehills are the highest of mountains to those who struggle to cross over them.
And while we are looking for summits to reconfigure, using our prayers as dynamite we miss out on all that God has waiting for us that is within our reach. Because we think of them as less-significant we assume that God will not bother in dealing with them either. Which leads us to underestimate and underexpect his activity.
One question, though: when YHWH acts, can it ever be considered more or less significant?
* I. Howard Marshall, "Jesus - Example and Teacher of Prayer in the Synoptic Gospels" in Into God's Presence: Prayer in the New Testament. Richard N. Longenecker, ed. (Grand Rapids: Eerdmans, 2001), 121.
Mark 11:24
"How does one develop a faith like that? The matter is not helped by the way in which the disciples have just seen Jesus cause a fig tree to wither and been told that faith can move mountains. How can these things be - even if it be granted that the saying is metaphorical and hyperbolical? Our concern is not usually with moving mountains! Far more often it is about doing things that are a great deal more ordinary by comparison." *
Until I read that earlier today, it had never before occurred to me that it might be possible to over-expect in our prayer life. I mean, in all of my years growing up in the church I never hear this. . .in fact, I was always given the understanding that we do not expect enough when we pray. In all actuality, I believe that both (mis)approaches go hand in hand.
It becomes apparent that our spirituality becomes so focused on grandiose religious ideals that we live out more pie-in-the-sky worldviews than real life faith. And then there is the tendency to look for mountains which we can run out and move and never notice daily situations because we quickly dismiss them as molehills. Even when those molehills are the highest of mountains to those who struggle to cross over them.
And while we are looking for summits to reconfigure, using our prayers as dynamite we miss out on all that God has waiting for us that is within our reach. Because we think of them as less-significant we assume that God will not bother in dealing with them either. Which leads us to underestimate and underexpect his activity.
One question, though: when YHWH acts, can it ever be considered more or less significant?
* I. Howard Marshall, "Jesus - Example and Teacher of Prayer in the Synoptic Gospels" in Into God's Presence: Prayer in the New Testament. Richard N. Longenecker, ed. (Grand Rapids: Eerdmans, 2001), 121.
Saturday, September 10
fuse
"Much Modern theology presupposes the deistic assumption that the first step is to prove God exists. No, the biblical question is what kind of God exists?"
~ Hauerwas and Willimon
It seems to me that truth of this statement is best shown in ancient Israel's approach to understanding history. Unfortunately we have lost an appreciation for the interconnectedness found in their history and theology. To know history was to practice theology. This is largely because our modern world has decided that it is fashionable to question the very existence of God, something that the ancients would not have been so inclined to do. What made Israel's monotheism unique was not that they held to a supreme power at work in the universe, but that it was a different understanding of the supreme power than existed in the ancient near east at the time.
For example, the study of creation is critical to the foundation of Israel. Because it is a historical-theological account of how this world came into existence it does not offer scientific proofs and apologetic evidence to prove that a theistic god was behind all of this matter. As said above, it was simply not an intelligent position to think that there was no supreme power behind this world. Rather, what kind of god is behind all of this? And from this appreciation for how this god filled this world in the manner in which he made and separated creation comes a very human response of love and adoration.
Fast forward to the poetic literature found in the written psalms. These are unique in the Bible becase they contain humanity's response back to this god. In other words, this is our response to the statement which has been made in history-theology. And these responses show an entire nation and worldview being shaped by an understanding of what kind of god exists.
He is a creator god, and in his creation he displays his sovereignty.
He is an omnipotent god, and his creation of a universe (not a multiverse) attests to his order.
He is an imaginitive god, and the wild diversity shows his mind.
He is an open god, and his care for this world is seen in his outstretched arms.
And it would benefit us greatly to fuse the events of this world (:history) with our understanding of what kind of god is out there (:theology).
For he is there and he is not silent.
~ Hauerwas and Willimon
It seems to me that truth of this statement is best shown in ancient Israel's approach to understanding history. Unfortunately we have lost an appreciation for the interconnectedness found in their history and theology. To know history was to practice theology. This is largely because our modern world has decided that it is fashionable to question the very existence of God, something that the ancients would not have been so inclined to do. What made Israel's monotheism unique was not that they held to a supreme power at work in the universe, but that it was a different understanding of the supreme power than existed in the ancient near east at the time.
For example, the study of creation is critical to the foundation of Israel. Because it is a historical-theological account of how this world came into existence it does not offer scientific proofs and apologetic evidence to prove that a theistic god was behind all of this matter. As said above, it was simply not an intelligent position to think that there was no supreme power behind this world. Rather, what kind of god is behind all of this? And from this appreciation for how this god filled this world in the manner in which he made and separated creation comes a very human response of love and adoration.
Fast forward to the poetic literature found in the written psalms. These are unique in the Bible becase they contain humanity's response back to this god. In other words, this is our response to the statement which has been made in history-theology. And these responses show an entire nation and worldview being shaped by an understanding of what kind of god exists.
He is a creator god, and in his creation he displays his sovereignty.
He is an omnipotent god, and his creation of a universe (not a multiverse) attests to his order.
He is an imaginitive god, and the wild diversity shows his mind.
He is an open god, and his care for this world is seen in his outstretched arms.
And it would benefit us greatly to fuse the events of this world (:history) with our understanding of what kind of god is out there (:theology).
For he is there and he is not silent.
Monday, September 5
truth decomposition
I am still waiting to hear some intellectually and morally challenged Christian to lay out an I-told-you-so to those suffering in the wake of the devistating events on the gulf coast. And although there is a general lack of public editorial at the moment, my bet is that there are many who have internalized a position of judgment being cast down upon the godless and immoral (which means that it will only be a matter of time. . .). This prompts me to toss out an immediate and preemptive point of view.
To put forth that this destruction is the direct result of incurring God's wrath does not accomplish much (indeed, nothing) in the way of caring for and saving the victims. In fact, the results would be more catastrophic as it removes the final ounces of hope from those who are hurting and further drives the wedge between them and their creator. Rather than achieve all of this we should acknowledge (along with the hurting) that there exists real evil and destruction in the world, but God is at work to right the wrongs and those who endure in their faith will find that it will be worth it.
Having said that, it is important to address the evil and pain that has occurred and is still occurring at this time. The murdering, raping, looting, rioting, and chaos is indicative of an ethical and moral loss which has been going on for some time. I do not believe that God has somehow directed this storm to attack and destroy this area. However, he has allowed the choices that have already been made to be carried forth by those who have already rejected him. In their exchange of the truth of God for the ability to live by their own morality, they have chosen a path that led them away from God - and now he has allowed them to live in that choice.
Consequently, we have people who are acting without morality and ethic as the rules of might-makes-right come into full effect. Those who have argued long and hard against the need for a standard of ethic and rule of law are now able to see a "society" which operates in such a way. And they blame God because he "allowed" this to happen - they who told God they did not want anything to do with him now wonder why he is strangely absent. Except those who are destroying themselves and their hope of rescue. These act out their worldview and demonstrate the reign of anarchy.
The postmodern relativist thinker typically holds the following position:
"Christian ethics is fine for the Christian community. However, do not try to make them applicable outside of your community. Each community determines its own ways." One may keep Christian morals as they are demystified and disinfected of any residual absolutism.*
Now, in the wake of inconceivable destruction, we can see the fruits of this worldview which has been sewn for the past years in our culture. And this is evidence that the church still needs to work its way back to the table of public opinion.
For now our focus must remain on those who are reaching out, that we might respond as adequate representatives of him who already holds out his arms to them.
Douglas Groothuis, Truth Decay: Defending Christianity Against the Challenges of Postmodernism (Downers Grove: IVP, 2000), 193. Note: this quote does not represent the author's view, but is used in the course of his argument.
To put forth that this destruction is the direct result of incurring God's wrath does not accomplish much (indeed, nothing) in the way of caring for and saving the victims. In fact, the results would be more catastrophic as it removes the final ounces of hope from those who are hurting and further drives the wedge between them and their creator. Rather than achieve all of this we should acknowledge (along with the hurting) that there exists real evil and destruction in the world, but God is at work to right the wrongs and those who endure in their faith will find that it will be worth it.
Having said that, it is important to address the evil and pain that has occurred and is still occurring at this time. The murdering, raping, looting, rioting, and chaos is indicative of an ethical and moral loss which has been going on for some time. I do not believe that God has somehow directed this storm to attack and destroy this area. However, he has allowed the choices that have already been made to be carried forth by those who have already rejected him. In their exchange of the truth of God for the ability to live by their own morality, they have chosen a path that led them away from God - and now he has allowed them to live in that choice.
Consequently, we have people who are acting without morality and ethic as the rules of might-makes-right come into full effect. Those who have argued long and hard against the need for a standard of ethic and rule of law are now able to see a "society" which operates in such a way. And they blame God because he "allowed" this to happen - they who told God they did not want anything to do with him now wonder why he is strangely absent. Except those who are destroying themselves and their hope of rescue. These act out their worldview and demonstrate the reign of anarchy.
The postmodern relativist thinker typically holds the following position:
"Christian ethics is fine for the Christian community. However, do not try to make them applicable outside of your community. Each community determines its own ways." One may keep Christian morals as they are demystified and disinfected of any residual absolutism.*
Now, in the wake of inconceivable destruction, we can see the fruits of this worldview which has been sewn for the past years in our culture. And this is evidence that the church still needs to work its way back to the table of public opinion.
For now our focus must remain on those who are reaching out, that we might respond as adequate representatives of him who already holds out his arms to them.
Douglas Groothuis, Truth Decay: Defending Christianity Against the Challenges of Postmodernism (Downers Grove: IVP, 2000), 193. Note: this quote does not represent the author's view, but is used in the course of his argument.
Wednesday, August 31
one hit wonder
If you were to write one song (or poem), what would it be like? What message would you want to leave the world? What if you knew that your work would be preserved in the national annals and be read by religious scholars, seekers, pastors and the like for centuries to come?
These thoughts come to mind when I consider Psalm 88. On close reading we find that it was composed by Heman the Ezrahite. I love Heman the Ezrahite - I find that I can't quite get enough of him. Actually, this is the only writing that we have which is attributed to him. Fortunately for us, it is not the only piece of information we know about him. 1 Kings 4:31 tells us that Heman (or He-Man, as referred to by those of the female persuasion) was famed for his musical leadership and his wisdom (even though Ethan the Ezrahite seemed to be just a bit wiser).
And the one piece that we have from him is often considered to be the saddest prayer in Psalms.* Throughout it speaks of his sleepless nights, the encroaching shadows, the apparent victory of death, and the fact that his cry has gone on unanswered. Perhaps this is why they didn't ask him to write another psalm! In fact, there isn't even an ending of assurance or praise or "everything's-gonna-be-alright." Even so it does not appear that our hero has given up. For the suffering he endures is not because his life is worthless. He recognizes that God has a place for him and this provides his drive to struggle with his face rather than abandon it.
Such an openness and honesty allows He-Man to grow and struggle. He does not take the opportunity to tell his god where to stuff this life, but looks to him for answers to his situation. And he does not back down from asking hard or 'embarrasing' questions (i.e., "Where are you, God, in the middle of all of this?") for he realizes that these matters cannot be swept under the rug. The lesson we gain from this individual is that recognition and "right-religion" do not account for the totality of this life. And perhaps we should be working to make our song not so much a perfect and majestic hymn for the ages, but live our life to cry the name of the one who loves us most.
*cf. Derek Kidner, Psalms 73-150 (Downers Grove: IVP, 1973), 316.
These thoughts come to mind when I consider Psalm 88. On close reading we find that it was composed by Heman the Ezrahite. I love Heman the Ezrahite - I find that I can't quite get enough of him. Actually, this is the only writing that we have which is attributed to him. Fortunately for us, it is not the only piece of information we know about him. 1 Kings 4:31 tells us that Heman (or He-Man, as referred to by those of the female persuasion) was famed for his musical leadership and his wisdom (even though Ethan the Ezrahite seemed to be just a bit wiser).
And the one piece that we have from him is often considered to be the saddest prayer in Psalms.* Throughout it speaks of his sleepless nights, the encroaching shadows, the apparent victory of death, and the fact that his cry has gone on unanswered. Perhaps this is why they didn't ask him to write another psalm! In fact, there isn't even an ending of assurance or praise or "everything's-gonna-be-alright." Even so it does not appear that our hero has given up. For the suffering he endures is not because his life is worthless. He recognizes that God has a place for him and this provides his drive to struggle with his face rather than abandon it.
Such an openness and honesty allows He-Man to grow and struggle. He does not take the opportunity to tell his god where to stuff this life, but looks to him for answers to his situation. And he does not back down from asking hard or 'embarrasing' questions (i.e., "Where are you, God, in the middle of all of this?") for he realizes that these matters cannot be swept under the rug. The lesson we gain from this individual is that recognition and "right-religion" do not account for the totality of this life. And perhaps we should be working to make our song not so much a perfect and majestic hymn for the ages, but live our life to cry the name of the one who loves us most.
*cf. Derek Kidner, Psalms 73-150 (Downers Grove: IVP, 1973), 316.
Sunday, August 28
this is the slam
"By this all men will know that you are my disciples. . ."
John 13:35
Jesus could have ended this phrase with so many things: nice church buildings, political savvy, theological insight, biblical wisdom and understanding, powerful preaching, great Christian gatherings, etc. . . Yet he chose to be consistent with his own worldview and said that it was our love for one another. Notice also that he did not say that the world would recognize us as Christians when or if we have love for another but by the love that we already display for each other. It is almost a sign of what kind of disciples we are showing ourselves to be through the love that is exhibited from one disciple to another. And perhaps Jesus is also referring to the Jewish notion of a disciple being a direct reflection on their leader - the type of love that you show for each other will demonstrate to the world what type of love I have come to show.
Having said that, why do we find it so difficult to refrain from slamming each other and going for the jugular whenever we disagree or are "embarassed" by other church members? In our latest controversy I have found myself running to the aid of a stupid statement just because it is so nauseating to hear more and more Christians aim and fire on one of their own. Again. In fact, it seems that the ecclesiastical community has surpassed even the mainstream media in its amount of biting and malicious rhetoric of the current Christians-in-culture flavor of the month.
As a brief side note: I find it interesting that many are calling on this particular individual to be denounced by other well-known evangelicals who were (and will soon be again) just being denounced for their interaction in the political realm.
It is becoming apparent that the Christian community can be easily manipulated to inward division and fighting. Those who oppose our worldview and message have figured this out. Too bad most of us have not. And our lack of love has not only reflected poorly upon our leader, but has become so non-existent that it is now a tactical tool to be used against us rather than a demonstration of the gospel. Let the church aspire to be weak, and the world will stand in awe.
I have also paroused some interesting sites regarding this situation and have found certain sources attacking this comment and apology from very unique perspectives. I cannot help but be troubled that many of these sources find little to no time to speak out against the raging heresies that do exist in the church, via the many television personalities who preach a gospel contrary to that of Christ. These individuals will never make a political statement, for they are too intelligent for that - they know that they will find themselves in the midst of a controversy such as this, they will realize they might actually make a lasting difference, and they see the lost income earning potential. And yet so many find ways to defend these individuals for, "At least they are doing some good for some people. We need to re-evaluate where we fight our battles.
On a personal note, I do not endorse the message but stand by the messenger as one of my family. Although the words were found to be irrational and unthoughtful, the messenger remains a child of the king. And I cannot endorse the dysfunction of this family through such vile rhetoric about one of my brothers.
Fortunately for all of us, the world will not recognize Jesus' disciples by our blogs. . .
John 13:35
Jesus could have ended this phrase with so many things: nice church buildings, political savvy, theological insight, biblical wisdom and understanding, powerful preaching, great Christian gatherings, etc. . . Yet he chose to be consistent with his own worldview and said that it was our love for one another. Notice also that he did not say that the world would recognize us as Christians when or if we have love for another but by the love that we already display for each other. It is almost a sign of what kind of disciples we are showing ourselves to be through the love that is exhibited from one disciple to another. And perhaps Jesus is also referring to the Jewish notion of a disciple being a direct reflection on their leader - the type of love that you show for each other will demonstrate to the world what type of love I have come to show.
Having said that, why do we find it so difficult to refrain from slamming each other and going for the jugular whenever we disagree or are "embarassed" by other church members? In our latest controversy I have found myself running to the aid of a stupid statement just because it is so nauseating to hear more and more Christians aim and fire on one of their own. Again. In fact, it seems that the ecclesiastical community has surpassed even the mainstream media in its amount of biting and malicious rhetoric of the current Christians-in-culture flavor of the month.
As a brief side note: I find it interesting that many are calling on this particular individual to be denounced by other well-known evangelicals who were (and will soon be again) just being denounced for their interaction in the political realm.
It is becoming apparent that the Christian community can be easily manipulated to inward division and fighting. Those who oppose our worldview and message have figured this out. Too bad most of us have not. And our lack of love has not only reflected poorly upon our leader, but has become so non-existent that it is now a tactical tool to be used against us rather than a demonstration of the gospel. Let the church aspire to be weak, and the world will stand in awe.
I have also paroused some interesting sites regarding this situation and have found certain sources attacking this comment and apology from very unique perspectives. I cannot help but be troubled that many of these sources find little to no time to speak out against the raging heresies that do exist in the church, via the many television personalities who preach a gospel contrary to that of Christ. These individuals will never make a political statement, for they are too intelligent for that - they know that they will find themselves in the midst of a controversy such as this, they will realize they might actually make a lasting difference, and they see the lost income earning potential. And yet so many find ways to defend these individuals for, "At least they are doing some good for some people. We need to re-evaluate where we fight our battles.
On a personal note, I do not endorse the message but stand by the messenger as one of my family. Although the words were found to be irrational and unthoughtful, the messenger remains a child of the king. And I cannot endorse the dysfunction of this family through such vile rhetoric about one of my brothers.
Fortunately for all of us, the world will not recognize Jesus' disciples by our blogs. . .
Thursday, August 25
recovering pharisees
Sometimes we're closer to certain people groups than we allow ourselves to realize. Take for example, our good friends from the Gospels: the Phanatical, Phantastic Pharisees! Now, I know they don't typically garner such enthusiasm, especially because they haven't been painted in a good light for quite some time. But if we take a minute and examine their beliefs and ideals we might find they weren't so bad at all.
First, it was the objective of the Pharisaic community to combat the mounting political and social upheaval that surrounded them by living lives dedicated to purity and holiness. For them, purity of self was the foundation to combat the impurity of one's surroundings. This makes sense - for if you were unable to control the holiness of the world which surrounded you, at least you were at work to control the holiness of yourself. And yet while all of this is important, it was not their primary objective in and of itself. Their aim was not to achieve piety for its own sake, but to honor Israel's king and see the redemption of the nation (and through it, the world). In other words, they were about the work of bringing God's covenant to its completion.
Second, in a world of shifting sand and uncertain futures the Pharisees stood to preserve the ancient traditions of Israel so that this nation might remember its heritage. To remember the godliness of the past and have the nation's history serve as a cry to return back to their god. Included in this particular wing of the Pharisaic movement were certain individuals who spoke as modern day prophets, often engaging the hot political and social issues of the day. Others sought to achieve pockets of influence in order to sway the decisions of the military and governing officials - all in the name of Israel's true king.
Third, of the most fundamental beliefs was that held by the nation as a whole - the coming of a messiah. This would be the individual ordained to purify the land by removing all of the ungodly powers which permeated the nation (i.e., kicking out the Romans). This lead to a common belief that the messiah would be a military figure ordained by Israel's god.
Fourth, there was a movement to foster these beliefs through the daily practices of first century commoners. That is to say that since there was not a clear opportunity to take over the governing bodies of the day, it became more important to build a 'coalition' of purity throughout the nation of Israel by working through the local religious centers (synagogues) in educating, guiding, and calling the people of Israel to a higher holiness so that they might be prepared for the arrival of their redeemer.
I must say, this is not a bad course of action.
In fact, it is so 'not bad' that it is still in use by modern evangelicals.
How many times do we stress the need for personal piety in the face of mounting opposition? (Although this is not a bad agenda to have, it does bring us one step closer to understanding this group) How often do evangelical leaders get caught up in the opportunity to achieve power and influence and sacrifice the true nature of working in the kingdom? How many times has the church allowed itself to place its hopes within a certain military or government official who comes with the expectation of removing all of the ungodliness from the land? How much have we sought to build our own coalition in the name of godliness but have face (in reality) a group seeking to achieve power of influence?
Are we so far removed?
Matthew 23: But woe to you who. . .
. . .shut people out of your churches (13)
. . .seek converts out of motive instead of love (15)
. . .display yourselves as hypoctrites by your words (16-22)
. . .try to tilt the odds to your favor (23)
. . .miss out on what's really important because of meaningless rants (24)
. . .try to make everything appear clean while the inside is corrupt (25)
. . .act out works of righteousness while allow sin to rule yourself (26)
. . .for erecting monuments to your religion and missing the living god (27)
*Pharisaic facts influenced throughout by N.T. Wright, The New Testament and the People of God (Minneapolis: Fortress Press, 1992), 167-203.
ntwrightpage
First, it was the objective of the Pharisaic community to combat the mounting political and social upheaval that surrounded them by living lives dedicated to purity and holiness. For them, purity of self was the foundation to combat the impurity of one's surroundings. This makes sense - for if you were unable to control the holiness of the world which surrounded you, at least you were at work to control the holiness of yourself. And yet while all of this is important, it was not their primary objective in and of itself. Their aim was not to achieve piety for its own sake, but to honor Israel's king and see the redemption of the nation (and through it, the world). In other words, they were about the work of bringing God's covenant to its completion.
Second, in a world of shifting sand and uncertain futures the Pharisees stood to preserve the ancient traditions of Israel so that this nation might remember its heritage. To remember the godliness of the past and have the nation's history serve as a cry to return back to their god. Included in this particular wing of the Pharisaic movement were certain individuals who spoke as modern day prophets, often engaging the hot political and social issues of the day. Others sought to achieve pockets of influence in order to sway the decisions of the military and governing officials - all in the name of Israel's true king.
Third, of the most fundamental beliefs was that held by the nation as a whole - the coming of a messiah. This would be the individual ordained to purify the land by removing all of the ungodly powers which permeated the nation (i.e., kicking out the Romans). This lead to a common belief that the messiah would be a military figure ordained by Israel's god.
Fourth, there was a movement to foster these beliefs through the daily practices of first century commoners. That is to say that since there was not a clear opportunity to take over the governing bodies of the day, it became more important to build a 'coalition' of purity throughout the nation of Israel by working through the local religious centers (synagogues) in educating, guiding, and calling the people of Israel to a higher holiness so that they might be prepared for the arrival of their redeemer.
I must say, this is not a bad course of action.
In fact, it is so 'not bad' that it is still in use by modern evangelicals.
How many times do we stress the need for personal piety in the face of mounting opposition? (Although this is not a bad agenda to have, it does bring us one step closer to understanding this group) How often do evangelical leaders get caught up in the opportunity to achieve power and influence and sacrifice the true nature of working in the kingdom? How many times has the church allowed itself to place its hopes within a certain military or government official who comes with the expectation of removing all of the ungodliness from the land? How much have we sought to build our own coalition in the name of godliness but have face (in reality) a group seeking to achieve power of influence?
Are we so far removed?
Matthew 23: But woe to you who. . .
. . .shut people out of your churches (13)
. . .seek converts out of motive instead of love (15)
. . .display yourselves as hypoctrites by your words (16-22)
. . .try to tilt the odds to your favor (23)
. . .miss out on what's really important because of meaningless rants (24)
. . .try to make everything appear clean while the inside is corrupt (25)
. . .act out works of righteousness while allow sin to rule yourself (26)
. . .for erecting monuments to your religion and missing the living god (27)
*Pharisaic facts influenced throughout by N.T. Wright, The New Testament and the People of God (Minneapolis: Fortress Press, 1992), 167-203.
ntwrightpage
Saturday, August 20
do the dew
"Dew is the term for small droplets of water that appear on thin objects in the morning or evening. This is a form of condensation. Dew results from atmospheric moisture that condenses after a warm day and appears during the night on cooled surfaces as small drops. The cool surfaces cool the nearby air, decreasing the amount of humidity (dissolved moisture) the local air can hold. The extra vapor condenses (precipitates out of solution in the air). When temperatures are low enough, dew will take the form of ice; this form is called frost. . .Culturally, dew is often associated with purity and freshness." *W*
Let me 'splain; no time, let me sum up. . . As a response to the environment which is around it, dew appears on an object through the transitional world in which it exists. It is important to note that the moisture (the dew) was always present in the atmosphere to begin with. . .
Think about it.
How God Comes to the Soul
I descend on my love
As dew on a flower.
~Mechthild of Magdeburg (c. 1212-1297)
As a public service, see also: DEW
Let me 'splain; no time, let me sum up. . . As a response to the environment which is around it, dew appears on an object through the transitional world in which it exists. It is important to note that the moisture (the dew) was always present in the atmosphere to begin with. . .
Think about it.
How God Comes to the Soul
I descend on my love
As dew on a flower.
~Mechthild of Magdeburg (c. 1212-1297)
As a public service, see also: DEW
Monday, August 15
let all creation cry. . .or something
(Note: I don't think this is quite what Stopford had in mind)
All throughout my daily errands I found myself to be plagued by whiny children. From doctors offices to department stores, I could not escape the scene of little children pushing their parents - and everyone else - to the brink. And while I sat in the waiting room it occurred to me that this kid wasn't even trying. I mean, come on!!! If you're going to have a fit, you really need to have a fit! The little shot-gun bursts don't really convince anyone and make your case look quite pathetic. At least the parents weren't fooled either.
But I suppose this is why it is called a 'fit.' Otherwise it is a 'cry.' And as we grow older we tend to view the difference between the two as a superficial want and a sign of a true need. Or perhaps we figure that whining is just some annoying technique (which it is) to achieve some shallow self-gratification and reserve the act of crying out for deeply desired passion and need. Yet from the obtuse perspective of a child there might not be that great of a difference between the two (and if whining works, go with it).
And so we cry out to God. Or do we whine?
Or have we yet grown enough to see through his eyes and know the difference?
more on God's perspective
All throughout my daily errands I found myself to be plagued by whiny children. From doctors offices to department stores, I could not escape the scene of little children pushing their parents - and everyone else - to the brink. And while I sat in the waiting room it occurred to me that this kid wasn't even trying. I mean, come on!!! If you're going to have a fit, you really need to have a fit! The little shot-gun bursts don't really convince anyone and make your case look quite pathetic. At least the parents weren't fooled either.
But I suppose this is why it is called a 'fit.' Otherwise it is a 'cry.' And as we grow older we tend to view the difference between the two as a superficial want and a sign of a true need. Or perhaps we figure that whining is just some annoying technique (which it is) to achieve some shallow self-gratification and reserve the act of crying out for deeply desired passion and need. Yet from the obtuse perspective of a child there might not be that great of a difference between the two (and if whining works, go with it).
And so we cry out to God. Or do we whine?
Or have we yet grown enough to see through his eyes and know the difference?
more on God's perspective
Monday, August 8
if there are seven wonders
i've been thinking about me
wondering who I am
trying to be somebody
wondering if i can
i look into the mirror
have this silent fear
there is no one really there. . .*
It is quite remarkable to see how little we regard ourselves and understand just who we are meant to be. Rather than face-up to our own futility and mortality, we insist on hiding behind various facades that mask our true being. This past week I pointed out to my congregation just how important this openness to God and to each other really is to our spiritual growth and development. If we are not able to see ourselves through God's eyes then we will not be able to properly put away our old nature in hopes of taking up our newness in Christ.
Still having these thoughts jogging through my mind, I ran across this in today's reading:
"God has an incredibly high view of people. God believes that people are capable of amazing things. I have been told that I need to believe in Jesus. Which is a good thing. But what I am learning is that Jesus believes in me. I have been told that I need to have faith in God. Which is a good thing. But what I am learning is that God has faith in me.
The rabbi thinks we can be like him."**
How interesting it is that the paradox of the Christian faith brings us to the place where we readily see our weakness in order for us to readily accept our strength that comes from God. We must learn to lose in order to find (or something like that).
And when we come to the place where we can get beyond ourselves and embrace the truth found in Jesus' words, "I chose you. . ." we will find a closeness to the Father of which we've never before imagined. The key is found only through the letting go of all that we try so hard to grab hold of in this life. But the strength for this cannot be summoned from within ourselves, but through the change in perspective that God does indeed believe in us.
The Father's belief in us is readily evident: he has entrusted the work of the church to us.
And the scary thing about God is that he never established a Plan B.
Lord, i feel the wonder of this world
when i understand
through your loving eyes you see
the wonder of who i am*
*Eighth Wonder : written by White Heart (Freedom, 1989.
**Rob Bell, Velvet Elvis: Repainting the Christian Faith (Grand Rapids: Zondervan, 2005), 134.
wondering who I am
trying to be somebody
wondering if i can
i look into the mirror
have this silent fear
there is no one really there. . .*
It is quite remarkable to see how little we regard ourselves and understand just who we are meant to be. Rather than face-up to our own futility and mortality, we insist on hiding behind various facades that mask our true being. This past week I pointed out to my congregation just how important this openness to God and to each other really is to our spiritual growth and development. If we are not able to see ourselves through God's eyes then we will not be able to properly put away our old nature in hopes of taking up our newness in Christ.
Still having these thoughts jogging through my mind, I ran across this in today's reading:
"God has an incredibly high view of people. God believes that people are capable of amazing things. I have been told that I need to believe in Jesus. Which is a good thing. But what I am learning is that Jesus believes in me. I have been told that I need to have faith in God. Which is a good thing. But what I am learning is that God has faith in me.
The rabbi thinks we can be like him."**
How interesting it is that the paradox of the Christian faith brings us to the place where we readily see our weakness in order for us to readily accept our strength that comes from God. We must learn to lose in order to find (or something like that).
And when we come to the place where we can get beyond ourselves and embrace the truth found in Jesus' words, "I chose you. . ." we will find a closeness to the Father of which we've never before imagined. The key is found only through the letting go of all that we try so hard to grab hold of in this life. But the strength for this cannot be summoned from within ourselves, but through the change in perspective that God does indeed believe in us.
The Father's belief in us is readily evident: he has entrusted the work of the church to us.
And the scary thing about God is that he never established a Plan B.
Lord, i feel the wonder of this world
when i understand
through your loving eyes you see
the wonder of who i am*
*Eighth Wonder : written by White Heart (Freedom, 1989.
**Rob Bell, Velvet Elvis: Repainting the Christian Faith (Grand Rapids: Zondervan, 2005), 134.
Friday, August 5
news snooze lose clues
Living in a twenty-four hour news culture is interesting, to say the least.
It can be rather annoying, to say the most.
I have just heard another unsolicited opinion regarding Natalee Holloway and her plight in Aruba. Although I might clarify that I do indeed feel for her and her family, I will also understand that some might think otherwise. So be it. What I especially did not care for in this particular point of view is that it was wildly inaccurate and too easily glossed over other important and major issues which are also involved in this situation. All of this brings me to the central thesis of this particular posting: a society of twenty four hour news has dumbed down our culture, created a false perception of individual expertise, and stretched our limit to care. Allow me to expound. . .
First, such a news-oriented culture has taken the limits of what makes for good reporting and journalism and have denegrated them into lifeless, overdrawn, beat-a-dead-horse approach to the happenings of our world. Further, the endless debates of journalistic integrity and unbiased reporting have been fueled by how much time the talking heads have to review the same two or three points of any given story. And with all of this information, we have not grown smarter or wiser because we take little to no time internalizing the data and quickly follow our emotions to the next big thing.
All the while (and this is my second point), we find ourselves believing that we are a more insightful and discerning lot as we have all of these televised experts providing us with so much information and commentary. This leads to what I consider to be a falsified sense of individual expertise - each person believing that they are some sort of knoweldgable entity on just about every topic that has crossed cable news in the past week. This is one of the primary faults found in the example cited above, in which the holes in said argument were considerably large. We think we know when we do not and miss out in actual wisdom.
Third (and I have noticed this much within myself), this attitude toward the world's events has stretched our limits to care. With so much being reported (it is not as though more is actually happening. . .) one finds the necessity to get away from hearing any more lest the cranial cavity explode. To follow all of these stories ad nauseum is to actually feel less concerned about them, not more. The tendency to make insensitive or shallow/crude remarks and jokes about very serious situations increases because we just have no more tears to shed. As humans we are limited in the amount we can stretch ourselves. There is only one omnipotent and omnipresent who does not tire nor grow weary. Limiteless beings are like that, limited beings are not. Further, those who push all of this information on us often make us feel uncaring and insensitive if we do not care along with every story that taps across the wire. Even when we've got no more to give.
In order to break this cycle we must remove ourselves from the media. Regularly. Often. This will restore our ability to think and grow wise, understand our place in the world, and care about those who need to be cared about. I wonder how many tears are wasted on people and situations which are televised but beyond our control when there are individuals who surround us that just need someone to hurt with them. We must know that those who are not God should not attempt to perform his job.
But, then again, the ratings are up. . .
It can be rather annoying, to say the most.
I have just heard another unsolicited opinion regarding Natalee Holloway and her plight in Aruba. Although I might clarify that I do indeed feel for her and her family, I will also understand that some might think otherwise. So be it. What I especially did not care for in this particular point of view is that it was wildly inaccurate and too easily glossed over other important and major issues which are also involved in this situation. All of this brings me to the central thesis of this particular posting: a society of twenty four hour news has dumbed down our culture, created a false perception of individual expertise, and stretched our limit to care. Allow me to expound. . .
First, such a news-oriented culture has taken the limits of what makes for good reporting and journalism and have denegrated them into lifeless, overdrawn, beat-a-dead-horse approach to the happenings of our world. Further, the endless debates of journalistic integrity and unbiased reporting have been fueled by how much time the talking heads have to review the same two or three points of any given story. And with all of this information, we have not grown smarter or wiser because we take little to no time internalizing the data and quickly follow our emotions to the next big thing.
All the while (and this is my second point), we find ourselves believing that we are a more insightful and discerning lot as we have all of these televised experts providing us with so much information and commentary. This leads to what I consider to be a falsified sense of individual expertise - each person believing that they are some sort of knoweldgable entity on just about every topic that has crossed cable news in the past week. This is one of the primary faults found in the example cited above, in which the holes in said argument were considerably large. We think we know when we do not and miss out in actual wisdom.
Third (and I have noticed this much within myself), this attitude toward the world's events has stretched our limits to care. With so much being reported (it is not as though more is actually happening. . .) one finds the necessity to get away from hearing any more lest the cranial cavity explode. To follow all of these stories ad nauseum is to actually feel less concerned about them, not more. The tendency to make insensitive or shallow/crude remarks and jokes about very serious situations increases because we just have no more tears to shed. As humans we are limited in the amount we can stretch ourselves. There is only one omnipotent and omnipresent who does not tire nor grow weary. Limiteless beings are like that, limited beings are not. Further, those who push all of this information on us often make us feel uncaring and insensitive if we do not care along with every story that taps across the wire. Even when we've got no more to give.
In order to break this cycle we must remove ourselves from the media. Regularly. Often. This will restore our ability to think and grow wise, understand our place in the world, and care about those who need to be cared about. I wonder how many tears are wasted on people and situations which are televised but beyond our control when there are individuals who surround us that just need someone to hurt with them. We must know that those who are not God should not attempt to perform his job.
But, then again, the ratings are up. . .
Thursday, August 4
of shopping carts and moral theology
Moments we spend quickly
that we might come and go;
to share with those we see
all that we do and know.
Shopping carts with bad wheels
and restaurants with lousy food;
are tales of what we feel
- the ugly, bad and good.
Tiny heavens and hells
found in every day;
do we find time to tell
of him who is the way?
:mic
that we might come and go;
to share with those we see
all that we do and know.
Shopping carts with bad wheels
and restaurants with lousy food;
are tales of what we feel
- the ugly, bad and good.
Tiny heavens and hells
found in every day;
do we find time to tell
of him who is the way?
:mic
Sunday, July 31
verdurous faith
There is a bush in front of my house. It looks awful. This is my fault, because I had to go in with a saw and try to reclaim an unruly portion of our yard. Because of the lack of upkeep this particular plant has faced it kept on growing and looked like a massive entaglement of foliage. As I searched through the inner portions of the plant I noticed that much of it had died and was beginning to choke itself to death from the inside. All of the greenery that was showing came from just a few living branches that were struggling to survive. So I began to hack away at this plant with all hopes of a more sane and picturesque bush as a result.
When I had chopped away all of the dead parts, the bush itself looked really awful because now it was incredibly lop-sided and had no apparent shape or design to it at all. The only way I could begin to make this shrub into something nice was to prune the still living portions - some were pruned back a bit and some were pruned out entirely. Needless to say, I had quite the pile of lawn refuse lying behind me when I finished chopping away at this bush. Upon seeing such an outrageous sheering, my neighbor from next door came to survey the work and commented, "That bush really needed that! Last spring it hardly bloomed at all because it was choking itself out."
That made me feel better about the whole project.
One does not need to look far to understand the spiritual implications found in this little story, as pruning is a very simple and common biblical metaphor. However, I couldn't help but notice the amount of good stuff was being thrown out with the bad. It is as though the living portions of the bush had to be pruned because they were too intertwined into the dead shrub and were thus being choked out. This is why pruning can be a difficult process.
To remove a dead part wouldn't be that bad. . .because it's dead. The problem comes when we take spiritually dead parts of our lives and try to create something fruitful from them. We may be able to grow (for a while), but ultimately our core is being choked out. And we can never bloom in the season in which we are to do so.
"I am the true vine, and my Father is the gardener. . ."
~Jesus
When I had chopped away all of the dead parts, the bush itself looked really awful because now it was incredibly lop-sided and had no apparent shape or design to it at all. The only way I could begin to make this shrub into something nice was to prune the still living portions - some were pruned back a bit and some were pruned out entirely. Needless to say, I had quite the pile of lawn refuse lying behind me when I finished chopping away at this bush. Upon seeing such an outrageous sheering, my neighbor from next door came to survey the work and commented, "That bush really needed that! Last spring it hardly bloomed at all because it was choking itself out."
That made me feel better about the whole project.
One does not need to look far to understand the spiritual implications found in this little story, as pruning is a very simple and common biblical metaphor. However, I couldn't help but notice the amount of good stuff was being thrown out with the bad. It is as though the living portions of the bush had to be pruned because they were too intertwined into the dead shrub and were thus being choked out. This is why pruning can be a difficult process.
To remove a dead part wouldn't be that bad. . .because it's dead. The problem comes when we take spiritually dead parts of our lives and try to create something fruitful from them. We may be able to grow (for a while), but ultimately our core is being choked out. And we can never bloom in the season in which we are to do so.
"I am the true vine, and my Father is the gardener. . ."
~Jesus
Monday, July 25
echoes of reflection
I have often pointed out that one has a better chance of being right all of the time than being wrong all of the time. You would have to know too much to be wrong all of the time since there are often versions and incomplete variations of what is right. This is a simple knowledge problem which basically means that in just about anything and everything there is some form of truth. This doesn't mean that it is the whole truth or even that it is the truth found in its proper context. I have often noticed this in studying other worldviews and world religions - every now and then we find truth in an otherwise erroneous perspective.
I found a couple of lyrics that illustrate this point rather well. The first is by a long-time Christian artist, David Meece:
I'll be waiting for you
When you open your eyes
And the light fills the skies
I'll be waiting for you
When the day's fresh and new
I'll be reaching my arms out to you. . .
The second by far-from Christian, Elton John:
Someday out of the blue
In a crowded street
Or a deserted square
I'll turn and I'll see you
As if our love were new
Someday we can live again
Someday soon
Different perspectives given on the same hope which is found deep within each and every heart. It is called a 'soul' and seeks to be reunited with its Creator, even when the person is not particularly aware of it. As St. Augustine once said, "Our hearts are restless until they rest in Thee." At times there is passion and truth which needs to be redirected.
It is important to see these echoes, that we might see God in the reflection.
I found a couple of lyrics that illustrate this point rather well. The first is by a long-time Christian artist, David Meece:
I'll be waiting for you
When you open your eyes
And the light fills the skies
I'll be waiting for you
When the day's fresh and new
I'll be reaching my arms out to you. . .
The second by far-from Christian, Elton John:
Someday out of the blue
In a crowded street
Or a deserted square
I'll turn and I'll see you
As if our love were new
Someday we can live again
Someday soon
Different perspectives given on the same hope which is found deep within each and every heart. It is called a 'soul' and seeks to be reunited with its Creator, even when the person is not particularly aware of it. As St. Augustine once said, "Our hearts are restless until they rest in Thee." At times there is passion and truth which needs to be redirected.
It is important to see these echoes, that we might see God in the reflection.
Tuesday, July 19
chutes and ladders
Well, I'm not one to be overly critical about religious gatherings. Those close to me know that I would never be like that. This being said I would also like to say that the heart of this particular post came not from me, but from a fellow observer in a recent gathering. I just came back from a church conference meeting in which the speaker was incredible but not as much can be said for the rest. . .aaahhh, conference.
At the end of the speakers session, so moved was the worship leader (and various others) that they extended the final song and invited the many pastors and elders and lay leaders to come forward in order to rededicate their lives and ministries in such a way as was relevant to the evening message. This went on for a bit and there was the usual late-inning chastize, ". . .this is the final verse, now there are so many of you who know that you ought to be here. . ." And there was a number of pastors who came forward.
And it probably was a revitalizing time. And it was probably very meaningful. And. . .
Then the meeting ended.
And everyone went about their business. And the yip-yap level increased dramatically. And. . .
This is when the man next to me (who is from my church) leaned over and captured this sentiment to overly manufactured mountatintops when he said, "Now this should be one of those times when everyone leaves silently and thinks about the message. I mean, everybody here seemed real moved by the Spirit but now they are acting as though they've already forgotten it!"
Then I'm pretty sure that God applauded.
At the end of the speakers session, so moved was the worship leader (and various others) that they extended the final song and invited the many pastors and elders and lay leaders to come forward in order to rededicate their lives and ministries in such a way as was relevant to the evening message. This went on for a bit and there was the usual late-inning chastize, ". . .this is the final verse, now there are so many of you who know that you ought to be here. . ." And there was a number of pastors who came forward.
And it probably was a revitalizing time. And it was probably very meaningful. And. . .
Then the meeting ended.
And everyone went about their business. And the yip-yap level increased dramatically. And. . .
This is when the man next to me (who is from my church) leaned over and captured this sentiment to overly manufactured mountatintops when he said, "Now this should be one of those times when everyone leaves silently and thinks about the message. I mean, everybody here seemed real moved by the Spirit but now they are acting as though they've already forgotten it!"
Then I'm pretty sure that God applauded.
Monday, July 11
feeling smaller
When I consider how many American evangelicals in the early 21st century believe that praying over wallets and for parking spaces is a way to combat demonic powers rising against the church, this particular letter made my world grow amazingly big:
"We have seen the hand of the Lord at work all these years. Lives have been transformed, leaving everything to follow Christ. In our church we have 61 home groups that meet weekly, and this has been glorious for reaching the lost. The work has been hard in all these years, with many problems and struggles, but God has given us the victory, and he will always hear our prayers. God has also blessed the presbytery. We started with seven churches. Now we have 18 churches and 25 missions. We are bombarding the devil from every direction."
-A.G., Cuba
From "The Voice of the Martyrs", Special Issue, 2005.
*emphasis mine, so its perspective would be less easily ignored
"We have seen the hand of the Lord at work all these years. Lives have been transformed, leaving everything to follow Christ. In our church we have 61 home groups that meet weekly, and this has been glorious for reaching the lost. The work has been hard in all these years, with many problems and struggles, but God has given us the victory, and he will always hear our prayers. God has also blessed the presbytery. We started with seven churches. Now we have 18 churches and 25 missions. We are bombarding the devil from every direction."
-A.G., Cuba
From "The Voice of the Martyrs", Special Issue, 2005.
*emphasis mine, so its perspective would be less easily ignored
Saturday, July 9
appropriately appropriating
taken from Charles Colson's Breakpoint Commentary:
July 6, 2005
Real Problems, Real Solutions: Fighting Poverty and AIDS Effectively
Could last weekend’s “Live8” event, rock concerts worldwide raising the awareness of poverty in Africa, be considered a success? That depends on how you define success. Putting aside my misgivings about the self-congratulatory nature of the event, Sir Bob Geldof and company did indeed focus the world’s attention on the desperate needs of the African people. And the organizers were determined to put pressure on the G-8 nations meeting today in Scotland to pump billions into Africa.
Now, I don’t want to rain on Geldof’s parade. But as good as his intentions are, I doubt that his approach would work. That’s why I did not sign the recent letter circulated by religious leaders, urging President Bush and the G-8 members to give massive sums to Africa and indiscriminately cancel all debts for the poorest countries.
My view about what needs to be done is more like the approach taken by New York Times columnist David Brooks. Brooks recently visited Africa, accompanying Mike Gerson, one of President Bush’s assistants. Here’s what Brooks, who is a self-described Jewish agnostic, said about helping Africa fight poverty and AIDS: “If this were about offering people the right incentives,” Brooks writes, “we would have solved this problem. But the AIDS crisis has another element, which can be addressed only by some other language. . . . The AIDS crisis is about evil. . . . It’s about disproportionate suffering. . . . It’s about these and a dozen other things—trust, fear, weakness, traditions, temptation—none of which can be fully addressed by externals. They can be addressed only by the language of ought, by fixing behavior into some relevant set of transcendent ideals and faiths.” Brooks later went on to write that the Bush Administration’s approach “is built upon the assumption that aid works only where there is good governance, and good governance exists only where the local folks originate and believe in the programs.”
Prison Fellowship’s ministry members in Africa, and other mission groups I know, all confirm what Brooks says. The hard fact is that African poverty will not be solved through international concerts by celebrities or by pressuring the G-8. Money alone won’t work any more than an alcoholic can be cured by giving him money. To dump limitless funds into corrupt governments does nothing more than create more multi-million dollar dictators who stash their funds away in Swiss bank accounts—good for the Swiss bankers, bad for the African people.
The key to the African crises is to find ways to target the aid to the people who need the funds. This is what Christian ministries do best—and what we should all be supporting.
And we should be asking our public officials not simply to open the treasury, but to use funds to encourage freedom, the rule of law, and good government. Otherwise, we’ll simply be propping up corrupt regimes that take the food out of the mouths of the poor.
So thank you, Sir Bob and company, for reminding the world of the tremendous problems in Africa. Now maybe you’d like to come and visit some of those mission outposts where you’ll see organizations like World Vision that have been doing this for years, quietly getting goods and food to the people who need it most. And yes, maybe you would even like to give them a hand.
July 6, 2005
Real Problems, Real Solutions: Fighting Poverty and AIDS Effectively
Could last weekend’s “Live8” event, rock concerts worldwide raising the awareness of poverty in Africa, be considered a success? That depends on how you define success. Putting aside my misgivings about the self-congratulatory nature of the event, Sir Bob Geldof and company did indeed focus the world’s attention on the desperate needs of the African people. And the organizers were determined to put pressure on the G-8 nations meeting today in Scotland to pump billions into Africa.
Now, I don’t want to rain on Geldof’s parade. But as good as his intentions are, I doubt that his approach would work. That’s why I did not sign the recent letter circulated by religious leaders, urging President Bush and the G-8 members to give massive sums to Africa and indiscriminately cancel all debts for the poorest countries.
My view about what needs to be done is more like the approach taken by New York Times columnist David Brooks. Brooks recently visited Africa, accompanying Mike Gerson, one of President Bush’s assistants. Here’s what Brooks, who is a self-described Jewish agnostic, said about helping Africa fight poverty and AIDS: “If this were about offering people the right incentives,” Brooks writes, “we would have solved this problem. But the AIDS crisis has another element, which can be addressed only by some other language. . . . The AIDS crisis is about evil. . . . It’s about disproportionate suffering. . . . It’s about these and a dozen other things—trust, fear, weakness, traditions, temptation—none of which can be fully addressed by externals. They can be addressed only by the language of ought, by fixing behavior into some relevant set of transcendent ideals and faiths.” Brooks later went on to write that the Bush Administration’s approach “is built upon the assumption that aid works only where there is good governance, and good governance exists only where the local folks originate and believe in the programs.”
Prison Fellowship’s ministry members in Africa, and other mission groups I know, all confirm what Brooks says. The hard fact is that African poverty will not be solved through international concerts by celebrities or by pressuring the G-8. Money alone won’t work any more than an alcoholic can be cured by giving him money. To dump limitless funds into corrupt governments does nothing more than create more multi-million dollar dictators who stash their funds away in Swiss bank accounts—good for the Swiss bankers, bad for the African people.
The key to the African crises is to find ways to target the aid to the people who need the funds. This is what Christian ministries do best—and what we should all be supporting.
And we should be asking our public officials not simply to open the treasury, but to use funds to encourage freedom, the rule of law, and good government. Otherwise, we’ll simply be propping up corrupt regimes that take the food out of the mouths of the poor.
So thank you, Sir Bob and company, for reminding the world of the tremendous problems in Africa. Now maybe you’d like to come and visit some of those mission outposts where you’ll see organizations like World Vision that have been doing this for years, quietly getting goods and food to the people who need it most. And yes, maybe you would even like to give them a hand.
Tuesday, July 5
/in·'dik·ə·tiv/
"So the churches were strengthened in the faith and grew daily in numbers."
-Acts 16:5
Building upon my previous post, I continue in my challenge to those who believe that our attendence, buildings and cash are primary indicators of a healthy church. Throughout many Christianbookstores today there are growing sections devoted to church growth and pastoral leadership while the areas related to in depth Bible study seem to diminish rapidly (you can ask my wife what a headache I am to take along these days).
And while I can make my best case(s) for our approaches to growth and spiritual maturity within the local church, there is still a sentiment that can quickly respond with Acts 16:5 - a "clear claim" that growth is a sign of a healthy church. Suppose we accept that logic. . .if we allow this verse to be so simply applied to our current situation why not refer to Mark 13:6, "Many will come in my name, claiming, 'I am he,' and will decieve many." This seems to be more appropriate to the issue at hand and actually helps us to see the difference between many and many.
For so many are so quick to claim their growing numbers as a sign of the New Testament church. . .yet one can hardly find one who is ready to prepare themselves as did the early church. In other words, seeking the ends without working through the means. So what are we to conclude from such a situation? Perhaps it is that many will come. . .and will decieve many. Numbers are not so indicative as some would have us believe.
Relationships and maturity and Christ-like love are the marks of a healthy congregation. And instead of building a community on earthly wisdom we seek and find the word of God, which will not pass.
"There was no confusion in the minds of the first Chrsitians about what to proclaim. There was no searching for new and novel messages. The plain gospel that they heard form Jesus their Lord was considered entirely adequate."*
*Jim Cymbala, Fresh Wind, Fresh Fire (Grand Rapids: Zondervan, 1997), 105.
-Acts 16:5
Building upon my previous post, I continue in my challenge to those who believe that our attendence, buildings and cash are primary indicators of a healthy church. Throughout many Christian
And while I can make my best case(s) for our approaches to growth and spiritual maturity within the local church, there is still a sentiment that can quickly respond with Acts 16:5 - a "clear claim" that growth is a sign of a healthy church. Suppose we accept that logic. . .if we allow this verse to be so simply applied to our current situation why not refer to Mark 13:6, "Many will come in my name, claiming, 'I am he,' and will decieve many." This seems to be more appropriate to the issue at hand and actually helps us to see the difference between many and many.
For so many are so quick to claim their growing numbers as a sign of the New Testament church. . .yet one can hardly find one who is ready to prepare themselves as did the early church. In other words, seeking the ends without working through the means. So what are we to conclude from such a situation? Perhaps it is that many will come. . .and will decieve many. Numbers are not so indicative as some would have us believe.
Relationships and maturity and Christ-like love are the marks of a healthy congregation. And instead of building a community on earthly wisdom we seek and find the word of God, which will not pass.
"There was no confusion in the minds of the first Chrsitians about what to proclaim. There was no searching for new and novel messages. The plain gospel that they heard form Jesus their Lord was considered entirely adequate."*
*Jim Cymbala, Fresh Wind, Fresh Fire (Grand Rapids: Zondervan, 1997), 105.
growing
This past week I was challenged by a particular thought about escaping the tyranny of busyness. It is no big secret that our culture and society are busier than ever, especially the rate at which our children move between various activities. Yet all of this running about does not really make us less lazy, nor does it bring us any real fulfillment. Nevertheless, we are still overloading ourselves with so many activities.
Although this is no shocking revelation, it did cause me to think of our churches. Have we become to busy in our spiritual activities that we have lost our basic ability to think straight and consider spiritual things? I believe that we have, and that such an approach to our churchtime is becoming one of the fundamental flaws within our early 21st Century evangelicalism. Not only has it become a problem in and of itself, it is actually being prescribed by many church leaders and church growth "specialists" who believe that people must be very active less they fall away.
While I do believe that activity within the body is vital for the community of faith, an overemphasis on Christian activity can be equally destructive to the well-being of the church. When our lives become so full of activity and noise, it is easy to lose the ability to think straight. The same is definitely true of spiritual activity, which is why Scripture advocates the need to isolate oneself from activity and wait upon the Lord (Psalm 46:10).
It has been the philosophy of many church leaders and so-called "experts" that we must take new converts or members and plug them in to various activities of responsibility within the church so that they will be able to foster their growth and feel an "ownership" of the community itself. This, we are told, will ensure their ongoing participation and spiritual growth. I believe this might be wrong. For if we are to accept the premise that our lives are already filled with so much activity and that our culture has lost the ability to wait patiently upon the Lord, then it makes little sense that we should try to combat overactivity with more activity!
For some reason, this approach believes that slapping a "Christian" label onto the front of "activity" will make it a magical practice that does not have the same effects as little league, soccer games, bake sales, band concerts, etc. . . Yet the primary problem still persists: we are running around without reflection. In all of this, Christian activity is being promoted at the expense of Christian reflection and spiritual maturity. Church-centered activities may be well and good, but without the proper priority given to engaging God one-on-one then our activities are worthless (from a more Kingdom-oriented viewpoint).
What to do, then, with our newest and youngest in the faith? I propose that, along with everyone else in the faith, they follow the model presented by Jesus. As Mark presents Jesus' preparation before his public ministry, he emphasizes the fact that Jesus goes into the wilderness and is alone with God for an extended period of time (Mark 1:12-13). The only phrase that is repeated in these few words are "in the desert" which shows the emphasis Mark is giving to this aspect of the story (since he takes no time to develop or emphasize Jesus' showdown with Satan). It should follow that since no servant is greater than his master, we should not expect that we can be effective apart from the Spirit and ready for activity until we have spent time alone with God - just like Jesus.
A church cannot be built upon activity, yet we always try to do so. This often results in activity centers rather than churches, or churchy groups that have high attendence, impressive buildings, and much cash - all of which will fade away, none of which will be of any benefit before our Master. In fact, Jesus modelled a continuous participation with the Spirit even when he was in the midst of his ministry (Mark 1:35). To grow a church we need a community that is characterized by love: for God and for each other. Out of this our ministry will grow and be effective as well as drawing persons to a more mature relationship of faith.
Our numbers are not indicative of our effectiveness. . .
Although this is no shocking revelation, it did cause me to think of our churches. Have we become to busy in our spiritual activities that we have lost our basic ability to think straight and consider spiritual things? I believe that we have, and that such an approach to our churchtime is becoming one of the fundamental flaws within our early 21st Century evangelicalism. Not only has it become a problem in and of itself, it is actually being prescribed by many church leaders and church growth "specialists" who believe that people must be very active less they fall away.
While I do believe that activity within the body is vital for the community of faith, an overemphasis on Christian activity can be equally destructive to the well-being of the church. When our lives become so full of activity and noise, it is easy to lose the ability to think straight. The same is definitely true of spiritual activity, which is why Scripture advocates the need to isolate oneself from activity and wait upon the Lord (Psalm 46:10).
It has been the philosophy of many church leaders and so-called "experts" that we must take new converts or members and plug them in to various activities of responsibility within the church so that they will be able to foster their growth and feel an "ownership" of the community itself. This, we are told, will ensure their ongoing participation and spiritual growth. I believe this might be wrong. For if we are to accept the premise that our lives are already filled with so much activity and that our culture has lost the ability to wait patiently upon the Lord, then it makes little sense that we should try to combat overactivity with more activity!
For some reason, this approach believes that slapping a "Christian" label onto the front of "activity" will make it a magical practice that does not have the same effects as little league, soccer games, bake sales, band concerts, etc. . . Yet the primary problem still persists: we are running around without reflection. In all of this, Christian activity is being promoted at the expense of Christian reflection and spiritual maturity. Church-centered activities may be well and good, but without the proper priority given to engaging God one-on-one then our activities are worthless (from a more Kingdom-oriented viewpoint).
What to do, then, with our newest and youngest in the faith? I propose that, along with everyone else in the faith, they follow the model presented by Jesus. As Mark presents Jesus' preparation before his public ministry, he emphasizes the fact that Jesus goes into the wilderness and is alone with God for an extended period of time (Mark 1:12-13). The only phrase that is repeated in these few words are "in the desert" which shows the emphasis Mark is giving to this aspect of the story (since he takes no time to develop or emphasize Jesus' showdown with Satan). It should follow that since no servant is greater than his master, we should not expect that we can be effective apart from the Spirit and ready for activity until we have spent time alone with God - just like Jesus.
A church cannot be built upon activity, yet we always try to do so. This often results in activity centers rather than churches, or churchy groups that have high attendence, impressive buildings, and much cash - all of which will fade away, none of which will be of any benefit before our Master. In fact, Jesus modelled a continuous participation with the Spirit even when he was in the midst of his ministry (Mark 1:35). To grow a church we need a community that is characterized by love: for God and for each other. Out of this our ministry will grow and be effective as well as drawing persons to a more mature relationship of faith.
Our numbers are not indicative of our effectiveness. . .
Tuesday, June 28
pendulum
The Supreme Court is back in the news again, after releasing its newest judgments regarding courts and Ten Commandments and Christmas scenery. And the evangelical community responds with its predictable bellyache as though it were waiting just offstage reading a copy of the script. As I said, it is a respondent bellyache to a situation way out of control rather than taking some initiative to induce change and make the situation right.
After some thought on this particular situation it has occurred to me that we have the proverbial pendulum at swing. If we take this image to be a fixed weight hung so that it can swing freely back and forth (say, a clock pendulum which swings anywhere between the 9 and the 3), then we can envisage how trends and ideology moves from one extreme to another. This is largely based upon action and reaction. What if the points between 3 and 9 were submerged, as though it were underwater? This would mean that both extremes were rather shallow and that the correct balance of both could be the deepest option.
This is not true in all things, mind you, but it can be a very important axiom to have in mind. Evangelicalism has popularized itself into an extreme of Christianity (mostly refered to as 'Christianize') which is very shallow, displaying its intellectual depth in various bumper stickers and abounding "self-help" books (RABBIT TRAIL: why self-help and not Spirit's guidance?). One of the effects of this pop-Christianity is that it has disengaged the message of Christ from the arena of public ideas. And then it becomes easier for churches to gripe about the situation than working to offer alternative, biblically based solutions.
However, if we swing the pendulum to the other extreme we find an overly fundamentalist view that reads Scripture only as a condescending and judgmental. This position seems only to view the biblical text as a list of rules to be followed and spends little time reaching society on its own level - in terms it can understand. Our culture often refuses to see this situation as valid (can we blame them?), even though many of the positions can be viewed as biblically accurate in its foundation.
Where is the pendulum right now. I suppose it depends on who you are; it is quite subjective. While there are pockets of both extremes in our own evangelicalism today, most persons fall under the easy (lazy?) position of popular Christianity, with more CD liner notes memorized than Bible verses and more reading devoted to Christian dating than how we can be the most effective salt and light as possible.
Let the pendulum swing when it must and rest when it can. That might be a :micverb (I think I'll send it to clave on a bumper sticker).
After some thought on this particular situation it has occurred to me that we have the proverbial pendulum at swing. If we take this image to be a fixed weight hung so that it can swing freely back and forth (say, a clock pendulum which swings anywhere between the 9 and the 3), then we can envisage how trends and ideology moves from one extreme to another. This is largely based upon action and reaction. What if the points between 3 and 9 were submerged, as though it were underwater? This would mean that both extremes were rather shallow and that the correct balance of both could be the deepest option.
This is not true in all things, mind you, but it can be a very important axiom to have in mind. Evangelicalism has popularized itself into an extreme of Christianity (mostly refered to as 'Christianize') which is very shallow, displaying its intellectual depth in various bumper stickers and abounding "self-help" books (RABBIT TRAIL: why self-help and not Spirit's guidance?). One of the effects of this pop-Christianity is that it has disengaged the message of Christ from the arena of public ideas. And then it becomes easier for churches to gripe about the situation than working to offer alternative, biblically based solutions.
However, if we swing the pendulum to the other extreme we find an overly fundamentalist view that reads Scripture only as a condescending and judgmental. This position seems only to view the biblical text as a list of rules to be followed and spends little time reaching society on its own level - in terms it can understand. Our culture often refuses to see this situation as valid (can we blame them?), even though many of the positions can be viewed as biblically accurate in its foundation.
Where is the pendulum right now. I suppose it depends on who you are; it is quite subjective. While there are pockets of both extremes in our own evangelicalism today, most persons fall under the easy (lazy?) position of popular Christianity, with more CD liner notes memorized than Bible verses and more reading devoted to Christian dating than how we can be the most effective salt and light as possible.
Let the pendulum swing when it must and rest when it can. That might be a :micverb (I think I'll send it to clave on a bumper sticker).
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