"Advantage is gained in war and also in foreign policy and other things by selecting from many attractive or unpleasant alternatives the dominating point. American military thought had coined the expression “Over-all Strategic Objective.” When our officers first heard this, the laughed; but later on its wisdom became apparent and accepted. Evidently this should be the rule, and other great business be set in subordinate relationship to it. Failure to adhere to this simple principle produces confusion and futility of action, and nearly always makes things much worse later on" (Winston Churchill).
Christians should certainly resonate with this. How easily we are distracted by what is "permissible" even as we overlook was is paramount: the Gospel. Culture wars, the polarized political landscape, and a shallow understanding of history are just a sampling of our tactical blundering. Believers must reestablish the Bible as the central force of mission, which necessarily requires we set aside pet projects for the "over-all strategic objective." It's time to regroup!
Saturday, August 09, 2008
Wednesday, December 05, 2007
Christmas Ideals
From the view of our front window and in the colors of Christmas it should be of those moments where idealism is realized. Of course depending on the fleeting external components of an artificial holiday sadly misses the mark.
Each year this innate hope for a white Christmas is fueled by the creation of expectations from someone else's idealism. In fact, there is a magazine called Ideals that specifically creates this imaginary world that could only exist in the pages of a periodical.
And yet each year I wait in eager expectation of a white Christmas and the joyous affects of shared merrymaking. Giving gifts; singing carols; candles and trees and snow. It all coalesces in a Christmas collage that has been carefully created by someone else.
So as much as I can control the impulses I set out to make each Christmas season my own ideal no longer dependent on someone's manufactured idealism. I set out to understand my own subtly pernicious desires and redirect them to the incarnation of Israel's hope that is the source of salvation for all. The Christ child who went on to live the ideal life of a servant--a slave--is my hope. More than the gift of everlasting life, Jesus is my Raison d'être and the focus of the idealism of all that will be fully realized in the age to come. Any celebration of Christmas without the foregrounding of Immanuel's mission is like a gift-wrapped box full of packing peanuts and yet no gift. Yes, I will quite pleased to see snow covering the dirty streets of Chicago and take it as a gift from heaven. But I will be even more pleased when my own heart's attitudes match the "white as snow" condition of my soul purchased by my Savior.
Merry Christmas!
Saturday, December 01, 2007
Fall 2007 Semester Nearly Finished...
So much to process with my Life of Christ class with Dr. Julius Wong Loi Sing of Moody Graduate School. I am in the final stages of my semester paper entitled: Consumerist Churchgoers to Cross-bearing Disciples: How Can Church Leaders Navigate the Distance in Late-modern America?
I will continue to reflect long after this class...I mean, it's Jesus!
Happy Christmas!
Tuesday, August 21, 2007
Lord, teach us to pray
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Bethanne and I went to the UK and Ireland (see post from May 2007) on a group trip that explored many church history sites. After returning from a trip like this, most of us are glad to be back to the routine of life. I must confess it has been a bit more challenging to resume this life in Chicago.
I am still reflecting on the profound past that presses my understanding of what church history attempts to impart. It is likely I will be wrestling for many years to come.
The photo in this post was taken in Oxford, England. The Book of Common Prayer is still used today in many churches to guide worshipers in their corporate prayers.
I am reminded of Jesus' disciples who asked Lord "teach us to pray." The prayer that many of us know as the Lord's Prayer is a beautiful example of brevity and bravery. Its structure is obviously brief. However, as countless scholars and biblicists have analysed and discected it we find it contains an almost indescribable depth. I believe its bravery is found throughout but with particular pointedness in the words "lead us not into temptation." I have come to recognize this to mean a specific temptation to abandon God when being an authentic believer is decidedly difficult. Then as now many who profess their devotion to God when it is easy to do are tempted to walk away when times are tough.
How we need Jesus to teach us to pray. I recognize my weakness every day. Lord, do not allow us to waver from our confession of you. Deliver us, Oh God.
Tuesday, May 15, 2007
Read all about it - Tremper's head to London!
The latest news for Bethanne & Jared Tremper? We're heading to the United Kingdom on an extended study tour put on by the Moody Bible Institute. While there is no question it will be a type of vacation getaway for us, the intellectual stimulation of the trip may be more memorable. Visiting several sites with a significance to Church history, the trip is sure to be a life-changing experience for us--both in a personal and spiritual sense.As we anticipate this trip, I reflect on my last time in London in 1986. That is when this snapshot was taken. I was hoping to capture the essense of the local culture. I have no idea who this gentleman is. Originally a colour photograph, the touch-up to make it appear older seems appropriate of the subject and scene. This is London to me.
Monday, March 06, 2006
Book Review: "Winning the Race to Unity"
Dietrich Bonhoeffer often wrote of the contrast between “costly grace” and “cheap grace” and the meaning of taking one’s cross as Christ commanded his disciples. Many people talk of walking as a disciple, but Bonhoeffer exposes our talk and challenges the believer to lay down one’s life for Christ.
Schuler (2003) has powerfully grappled this idea in his book, “Winning the Race to Unity: is Racial Reconciliation Really Working?” from which a strikingly similar theme emerged. It correlated well with this personal ownership of discipleship vis-à-vis our responsibility for race relations in the American church. Moreover, this ownership involves the self-sacrifice of which Bonhoeffer speaks, noting the perilous times in Nazi Germany and the extreme personal risks one took when upholding authentic Christian values in the face of tyranny. How seriously do we take our vows of discipleship? Are we willing to risk our lives?
This question of personal risk is not far off from Shuler’s radar. Unfortunately, he has identified how far off the mark Evangelicals are in breaking the barriers to racial harmony. He notes that many might claim to care about the problem, but they have “shallow intentions” in their half-hearted attempts to ask what they can do or how to help be a part of the solution (p. 53). While it might grieve many sincere Christians to read this indictment, and to a large extent I recognize this as judgment against the community of so-called Evangelicals, the sixty-four thousand dollar question is: am I culpable, and if I acknowledge my culpability am I willing to take bold steps to offer a remedy in my own sphere of influence? Where do individual believers measure up against such appalling failures? Shuler has taken the risk of offending the powerful Evangelical world by calling our bluff.
What is even more disturbing is that I am woefully fearful and ashamed to recognize that I have actually retreated from my younger idealistic philosophy of reaching out to the African American. In high school I had many black friends—not just “associates” but real friends. I used to exchange tapes of rap music with my friends (1980’s rap is much different that our modern counterpart). I was in a marching band that embraced the black culture while allowing a cross-cultural exchange in the music we performed (e.g. Top 40 tunes). Fast-forward to my “career” days and I sadly recognize my predilection to cultivate predominantly upwardly mobile relationships—typical suburban business types who made no effort to engage African Americans. The office in which I worked for over seven years had less than 1% of its workforce comprised of blacks. We got around that because we employed many Indian nationals—of course the motivation was to procure highly educated yet lower cost engineering talent. My tacit acceptance of such practices underscores much of what Shuler identified as the problem. Powerful white me excluding minorities from leadership and influence—all the while I did nothing to seek justice in this environment. I was unwilling to risk my career as an IT manager by hiring people of color or to speak out within my own authority structure and influence.
Shuler rightly states that if one is “serious about improving race relations…this effort will cost you.” He asks if our Christianity has progressed to the point of rejecting man’s approval, instead seeking God’s agenda. If we claim to be Jesus’ disciple, then it must show in our choices—to be deliberate in going beyond “passive racism” and to learn of God’s heart about racial reconciliation (pp. 73-76).
Yet Shuler also argues that mere racial reconciliation is inadequate. Our task goes beyond the organizational and community to individual relationship building. Of course our churches must be deliberate to partner with African American believers. But he challenges us as individual disciples to step out in faith to risk our reputations, careers, power and authority, and where it really hits the road—our monies/budgets—to go beyond superficial, token actions into costly work and choices. Just as Bonhoeffer argues about costly grace, so too we must take up our cross and die to ourselves—to our preferences, our pocketbooks, and our pragmatism and step into a brave world—God’s kingdom world in way that reflects beatific ideals in an unjust reality.
Now this sounds great. However, Shuler acknowledges that this is easier said than done. He strongly argues that white believers must step up to the plate and demonstrate a serious commitment to the process. “People of color know the language and priorities of the majority culture in
A few action items I have taken upon myself: I will read The Souls of Black Folk (W.E.B. Du Bois), which is a highly recommend twentieth century work elucidating African-American studies; I am actively building relationships with people of color in Moody Grad School; and in my role as deacon in a majority white church I hope to foster dialogue that may lead to a partnership with a sister church in our denomination in an African-American community. As I study, learn, and build relationships I pray God will break my heart over this embarrassing stigma of the American church. I know that these meager actions will not solve the big problem of racial reconciliation, but Shuler has challenged me as an individual to do my part and with God’s help I will respond.
References
Bonhoeffer, D. (1959). The cost of discipleship.
Shuler, C. (2003). Winning the race to unity: is racial reconciliation really working?
Monday, February 06, 2006
Jesus Wept. Ask yourself why.
If you ask people what’s the shortest verse in the Bible, most people would instinctively reply “Jesus wept” (John 11:35). Most English translations render this identically (the exceptions being The New Living Translation [Then Jesus wept] and the New Century Version [Jesus cried]). Now, if you ask these same people why Jesus wept it is likely that anyone who knows the story will say that Jesus was saddened at the death of Lazarus. The story itself begins at John 11:1 and unfolds to the point when Jesus commands Lazarus to come out of the tomb. It is a significant story in the public ministry of Jesus as told only by the Evangelist author of the Gospel of John.
What is the significance of John’s isolated account of this miracle? The Evangelist prefers to call Jesus’ miracles “signs,” and the resurrection of Lazarus was Jesus seventh sign. Clearly a major emphasis of this account is to demonstrate Jesus authority over death. Christ had already expressed the purpose of the event in John 11:4 saying, “This sickness will not end in death but is for the glory of God, so that the Son of God may be glorified through it.” However, as the story unfolds Jesus acknowledges that “Lazarus has died” (vs. 14). The very next verse provides the explanation: “I’m glad for you that I wasn’t there so that you may believe.”
The Evangelist wrote the Gospel for one singular purpose: “but these are written so that you may believe Jesus is the Messiah, the Son of God, and by believing you may have life in His name” (John 20:31). He stressed that Jesus’ miracles were signs of authority of God’s anointed One—the Messiah, and that Jesus came to bring life to those who believe.
Yet how is John 11:35 illuminated with respect to the purpose of the Gospel? Many commentators and preachers have long contended that Jesus was sympathizing with the mourners. They suppose that Jesus had deliberately waited until Lazarus died in order to experience the pain of their loss. Of course we find out early on that Lazarus was a friend of Jesus: “…Lord, the one You love is sick” (John 11:3). It also is true that the mourners observed Jesus’ tears and concluded that he was overcome with grief for his friend: “So the Jews said, “See how He loved him” (John 11:36).
However, some careful examination of the text is now required. First, the reader must avoid drawing conclusions on the response of the crowd. While clearly they observed Jesus’ visible emotion, the Evangelist writes a startling detail that provides more clarity:
John 11:33-34
33 When Jesus saw her crying, and the Jews who had come with her crying, He was angry in His spirit and deeply moved. 34 “Where have you put him?” He asked.
“Lord,” they told Him, “come and see.”
The Holman Christian Standard Bible renders this stronger than most translations: “He was angry.” John 11:38-39 repeats this surprising reaction from Jesus:
38 Then Jesus, angry in Himself again, came to the tomb. It was a cave, and a stone was lying against it. 39 “Remove the stone,” Jesus said.
While other translations render it as “deeply moved” or “groaned,” the translators of the HCSB followed bolder scholarship in its rendering:
“He was angry in the spirit and distressed,” has controlled German interpretation to the present day, which generally departs from it only by way of stronger expression (cf. the Zürich Bible: “Er ergrimmte im Geist und empörte sich” = “He became angry in the spirit and was disgusted”; Heitmüller, “Er ergrimmte innerlich und brachte sich in Harnisch” = “He was inwardly angry and became enraged”). Such is the interpretation followed by Bultmann, Büchsel, Strathmann, Schnackenburg, Schulz, Haenchen, and Becker in their commentaries" (Beasley-Murray, G. R. Word Biblical Commentary: John. Word Biblical Commentary. Dallas: Word, Incorporated, 2002. Page 192.)
This provides increased clarity in Jesus’ emotional state: the weeping Messiah is hard pressed to be merely in sympathy with the mourners. Moreover, he is not personally in despair over his friend; there is a deeper reason for his outburst.
Until his anger is understood his tears will likewise be shrouded from its true significance. Beasley-Murray contend that Jesus was deeply moved to anger over their disbelief in God’s anointed Messiah—the Messiah who had already demonstrated six powerful signs. “It was this unbelief of the people of God in the presence of him who is the ‘Resurrection and the Life,’ arrived among them to call their friend and brother from the grave that made Jesus angry” (Beasley-Murray, G. R. Word Biblical Commentary: John. Word Biblical Commentary. Dallas: Word, Incorporated, 2002. Page 193).
If this interpretation is correct, then his tears certainly fall in new light. Beasley-Murray stress that Jesus came to the tomb with a purpose; his purpose was not to mourn, but to glorify God as the live-giving Messiah—the authorized Messenger and Savior. At the same time it is likely that Jesus was not wholly unmoved by the sight of despair, and his tears seem to mix indignation and frustration with “grief over the tragedy of the human situation, from which not even the people of God can extricate themselves” (Beasley-Murray, G. R. Word Biblical Commentary: John. Word Biblical Commentary. Dallas: Word, Incorporated, 2002. Page 194). Thus, Jesus wept for the larger human condition and not merely for Lazarus. His anger over disbelief is balanced with grief that even those who do believe are affected by this world’s pain that results from evil.
The glory of the Gospel is that Jesus overcame death (John 20-21). This good news that Jesus preached before his Passion was fulfilled because of his Passion. Jesus willingly suffered the cross to put an end to death’s final tyranny for those who believe (“…by believing you may have life in His name” John 20:31). The author of John would not have you think Jesus wept for Lazarus, but rather for you. For those who believe he weeps when we live in ignorance of our hope. For those who do not believe he cries over their unbelief. Jesus wept. Ask yourself why.
What is the significance of John’s isolated account of this miracle? The Evangelist prefers to call Jesus’ miracles “signs,” and the resurrection of Lazarus was Jesus seventh sign. Clearly a major emphasis of this account is to demonstrate Jesus authority over death. Christ had already expressed the purpose of the event in John 11:4 saying, “This sickness will not end in death but is for the glory of God, so that the Son of God may be glorified through it.” However, as the story unfolds Jesus acknowledges that “Lazarus has died” (vs. 14). The very next verse provides the explanation: “I’m glad for you that I wasn’t there so that you may believe.”
The Evangelist wrote the Gospel for one singular purpose: “but these are written so that you may believe Jesus is the Messiah, the Son of God, and by believing you may have life in His name” (John 20:31). He stressed that Jesus’ miracles were signs of authority of God’s anointed One—the Messiah, and that Jesus came to bring life to those who believe.
Yet how is John 11:35 illuminated with respect to the purpose of the Gospel? Many commentators and preachers have long contended that Jesus was sympathizing with the mourners. They suppose that Jesus had deliberately waited until Lazarus died in order to experience the pain of their loss. Of course we find out early on that Lazarus was a friend of Jesus: “…Lord, the one You love is sick” (John 11:3). It also is true that the mourners observed Jesus’ tears and concluded that he was overcome with grief for his friend: “So the Jews said, “See how He loved him” (John 11:36).
However, some careful examination of the text is now required. First, the reader must avoid drawing conclusions on the response of the crowd. While clearly they observed Jesus’ visible emotion, the Evangelist writes a startling detail that provides more clarity:
John 11:33-34
33 When Jesus saw her crying, and the Jews who had come with her crying, He was angry in His spirit and deeply moved. 34 “Where have you put him?” He asked.
“Lord,” they told Him, “come and see.”
The Holman Christian Standard Bible renders this stronger than most translations: “He was angry.” John 11:38-39 repeats this surprising reaction from Jesus:
38 Then Jesus, angry in Himself again, came to the tomb. It was a cave, and a stone was lying against it. 39 “Remove the stone,” Jesus said.
While other translations render it as “deeply moved” or “groaned,” the translators of the HCSB followed bolder scholarship in its rendering:
“He was angry in the spirit and distressed,” has controlled German interpretation to the present day, which generally departs from it only by way of stronger expression (cf. the Zürich Bible: “Er ergrimmte im Geist und empörte sich” = “He became angry in the spirit and was disgusted”; Heitmüller, “Er ergrimmte innerlich und brachte sich in Harnisch” = “He was inwardly angry and became enraged”). Such is the interpretation followed by Bultmann, Büchsel, Strathmann, Schnackenburg, Schulz, Haenchen, and Becker in their commentaries" (Beasley-Murray, G. R. Word Biblical Commentary: John. Word Biblical Commentary. Dallas: Word, Incorporated, 2002. Page 192.)
This provides increased clarity in Jesus’ emotional state: the weeping Messiah is hard pressed to be merely in sympathy with the mourners. Moreover, he is not personally in despair over his friend; there is a deeper reason for his outburst.
Until his anger is understood his tears will likewise be shrouded from its true significance. Beasley-Murray contend that Jesus was deeply moved to anger over their disbelief in God’s anointed Messiah—the Messiah who had already demonstrated six powerful signs. “It was this unbelief of the people of God in the presence of him who is the ‘Resurrection and the Life,’ arrived among them to call their friend and brother from the grave that made Jesus angry” (Beasley-Murray, G. R. Word Biblical Commentary: John. Word Biblical Commentary. Dallas: Word, Incorporated, 2002. Page 193).
If this interpretation is correct, then his tears certainly fall in new light. Beasley-Murray stress that Jesus came to the tomb with a purpose; his purpose was not to mourn, but to glorify God as the live-giving Messiah—the authorized Messenger and Savior. At the same time it is likely that Jesus was not wholly unmoved by the sight of despair, and his tears seem to mix indignation and frustration with “grief over the tragedy of the human situation, from which not even the people of God can extricate themselves” (Beasley-Murray, G. R. Word Biblical Commentary: John. Word Biblical Commentary. Dallas: Word, Incorporated, 2002. Page 194). Thus, Jesus wept for the larger human condition and not merely for Lazarus. His anger over disbelief is balanced with grief that even those who do believe are affected by this world’s pain that results from evil.
The glory of the Gospel is that Jesus overcame death (John 20-21). This good news that Jesus preached before his Passion was fulfilled because of his Passion. Jesus willingly suffered the cross to put an end to death’s final tyranny for those who believe (“…by believing you may have life in His name” John 20:31). The author of John would not have you think Jesus wept for Lazarus, but rather for you. For those who believe he weeps when we live in ignorance of our hope. For those who do not believe he cries over their unbelief. Jesus wept. Ask yourself why.
Saturday, December 24, 2005
Tis the Season to Follow Jesus
Once again we come to Christmas Eve—that seemingly magical night when Santa travels the world bringing gifts to children. Adults may think they have a clearer understanding of the holiday, but sadly that is not evident. As I was standing in line at the grocery store yesterday (two days before Christmas), I had several minutes to observe the people all waiting to pay for their goodies, many of whom obviously were rushed. These days we don’t have to look at the people in the line because they’ve installed televisions in every line, no doubt enticing us to find that last-minute item on the list; ‘tis the season, right?
Luke 14:33 says, “In the same way, therefore, every one of you who does not say good-bye to all his possessions cannot be My disciple” (The Holy Bible: Holman Christian Standard Version. Nashville: Holman Bible Publishers, 2003). The voice of Jesus in this passage is a blow to the commercial portrayal of a baby who seemingly inspired our notion of giving gifts in celebrating his birthday. Somehow even Christians have gotten sucked into the race for gifts. Is this possession obsession limited to Christmas or even to our culture? It would seem the answer is no. Jesus’ speaks to all generations and cultures, and he’s drawing a line in the sand: true followers will let it all go.
Our problem is our tendency to cling tightly to material treasures or even human relationships. Jesus in verse 26 says “if anyone comes to Me and does not hate his own father and mother, wife and children, brothers and sisters—yes, and even his own life—he cannot be My disciple.” Nolland (2002) writes that the shocking word ‘hate’ is a classic expression of exaggeration where Jesus uses the word hate to connote unrestricted “freedom of action” as one is released from “ties that bind.” Nolland explains that Luke is emphasizing Jesus’ expectation that necessarily includes voluntary divestiture of all that encumbers the true disciple. He expects the follower of Jesus to live free from all human burdens and instead focus on total discipleship—including relinquishing all rights to a comfortable life on earth (Nolland, John. Word Biblical Commentary: Luke 9:21-18:34. Dallas: Word, Inc., 2002. Vol. 35B, p. 762-764). As J. Vernon McGee puts it, “These verses are simply saying that we should put God first. A believer’s devotedness to Jesus Christ should be such that, by comparison, it looks as if everything else is hated” (McGee, J. V. Thru the Bible Commentary. Nashville: Thomas Nelson, 1997. Vol. 4, p. 311).
So, is Jesus saying we must own nothing at all or to act viciously towards our friends and family? I would say no, for even in the context Jesus is not arguing that his follower be a hateful person. “A disciple must subordinate all earthly relationships to loyalty to Christ. Hate does not mean to bear ill will, but to choose Christ over all others” (Spirit Filled Life Study Bible. electronic ed., Lk 14:26. Nashville: Thomas Nelson, 1997). Thus, returning to verse 33, I believe the context instructs a true disciple to “say goodbye” and live with no strings attached to this world. When a Christian operates in this mode, that person will be generous, self-sacrificing, and passionate about God’s kingdom. They will also not retaliate when wronged, and will trust God for everything they need in this life and in eternity. Let those who claim to follow Jesus demonstrate detachment and show the world the true meaning of Christmas.
Luke 14:33 says, “In the same way, therefore, every one of you who does not say good-bye to all his possessions cannot be My disciple” (The Holy Bible: Holman Christian Standard Version. Nashville: Holman Bible Publishers, 2003). The voice of Jesus in this passage is a blow to the commercial portrayal of a baby who seemingly inspired our notion of giving gifts in celebrating his birthday. Somehow even Christians have gotten sucked into the race for gifts. Is this possession obsession limited to Christmas or even to our culture? It would seem the answer is no. Jesus’ speaks to all generations and cultures, and he’s drawing a line in the sand: true followers will let it all go.
Our problem is our tendency to cling tightly to material treasures or even human relationships. Jesus in verse 26 says “if anyone comes to Me and does not hate his own father and mother, wife and children, brothers and sisters—yes, and even his own life—he cannot be My disciple.” Nolland (2002) writes that the shocking word ‘hate’ is a classic expression of exaggeration where Jesus uses the word hate to connote unrestricted “freedom of action” as one is released from “ties that bind.” Nolland explains that Luke is emphasizing Jesus’ expectation that necessarily includes voluntary divestiture of all that encumbers the true disciple. He expects the follower of Jesus to live free from all human burdens and instead focus on total discipleship—including relinquishing all rights to a comfortable life on earth (Nolland, John. Word Biblical Commentary: Luke 9:21-18:34. Dallas: Word, Inc., 2002. Vol. 35B, p. 762-764). As J. Vernon McGee puts it, “These verses are simply saying that we should put God first. A believer’s devotedness to Jesus Christ should be such that, by comparison, it looks as if everything else is hated” (McGee, J. V. Thru the Bible Commentary. Nashville: Thomas Nelson, 1997. Vol. 4, p. 311).
So, is Jesus saying we must own nothing at all or to act viciously towards our friends and family? I would say no, for even in the context Jesus is not arguing that his follower be a hateful person. “A disciple must subordinate all earthly relationships to loyalty to Christ. Hate does not mean to bear ill will, but to choose Christ over all others” (Spirit Filled Life Study Bible. electronic ed., Lk 14:26. Nashville: Thomas Nelson, 1997). Thus, returning to verse 33, I believe the context instructs a true disciple to “say goodbye” and live with no strings attached to this world. When a Christian operates in this mode, that person will be generous, self-sacrificing, and passionate about God’s kingdom. They will also not retaliate when wronged, and will trust God for everything they need in this life and in eternity. Let those who claim to follow Jesus demonstrate detachment and show the world the true meaning of Christmas.
Friday, September 30, 2005
Do You Grieve for Your Adversary?
As I continue on my journey in Moody Graduate School this fall, my various assignments, readings, and papers have taken me to places I have seldom visited. In one class we are to write a paper on the Sermon on the Mount, commonly referenced as the Beatitudes. In another class (Old Testament Literature and Themes) I am reading through various Psalms of David. Certainly these two activities would not be related, right?
Wrong! Psalm 35:11-14 says:
Malicious witnesses come forward;
They question me about things
I do not know.
They repay me evil for good,
making me desolate.
Yet when they were sick,
my clothing was sackcloth;
I humbled myself with fasting,
and my prayer was genuine.
I went about grieving as if
for my friend or brother;
I was bowed down with grief,
like one mourning a mother.
So when Jesus declares in Matthew 5:44 "But I tell you, love your enemies and pray for those who persecute you..." I have to wonder how I missed this connection before. As David is called "a man after God's own heart" (1 Samuel 13:14), it amazes me to think Jesus was very much the "son of David." Jesus echoes God the Father's heart as the "exact representation" of the Father (Hebrews 1), and David's heart foreshadowed that of Jesus.
Thus, as a follower of Jesus I must allow both the Old Testament and New Testament to speak clearly. I confess that it's rare when I weep for my adversary as if he were my friend or brother. What may be even worse, I seldom pray for Christian brothers with whom I may be in disagreement. As Jesus continued in the sermon in Mt. 5:46-47, "For if you love those who love you, what reward will you have? Don't even tax collectors do the same? And if you greet only your brothers, what are you doing out of the ordinary?"
It is time that I do what is out of the ordinary. It's also time for the Church do the same. In our valiant efforts to be "people of the Book" we sometimes whack that Book on the heads of those who may be on the other side. Let us grieve as if for our friend. Let us be genuine in our prayers and love for those who persecute and deride us. Let us have the heart of Jesus Christ, the Saviour of the world.
Wrong! Psalm 35:11-14 says:
Malicious witnesses come forward;
They question me about things
I do not know.
They repay me evil for good,
making me desolate.
Yet when they were sick,
my clothing was sackcloth;
I humbled myself with fasting,
and my prayer was genuine.
I went about grieving as if
for my friend or brother;
I was bowed down with grief,
like one mourning a mother.
So when Jesus declares in Matthew 5:44 "But I tell you, love your enemies and pray for those who persecute you..." I have to wonder how I missed this connection before. As David is called "a man after God's own heart" (1 Samuel 13:14), it amazes me to think Jesus was very much the "son of David." Jesus echoes God the Father's heart as the "exact representation" of the Father (Hebrews 1), and David's heart foreshadowed that of Jesus.
Thus, as a follower of Jesus I must allow both the Old Testament and New Testament to speak clearly. I confess that it's rare when I weep for my adversary as if he were my friend or brother. What may be even worse, I seldom pray for Christian brothers with whom I may be in disagreement. As Jesus continued in the sermon in Mt. 5:46-47, "For if you love those who love you, what reward will you have? Don't even tax collectors do the same? And if you greet only your brothers, what are you doing out of the ordinary?"
It is time that I do what is out of the ordinary. It's also time for the Church do the same. In our valiant efforts to be "people of the Book" we sometimes whack that Book on the heads of those who may be on the other side. Let us grieve as if for our friend. Let us be genuine in our prayers and love for those who persecute and deride us. Let us have the heart of Jesus Christ, the Saviour of the world.
Thursday, August 25, 2005
Run To Your Weakness?
Having just returned to higher education after a hiatus, I can testify without shame that I'm a little rusty. This week marks my entry into Moody Graduate School, and I just dropped a class after realizing 15 semester hours is too heavy a load. I prefer to avoid death by aggregate paper cuts from reading too much! Of course I still have a lot with 12 semester hours, but I'm breathing a bit easier (just a bit!).
It takes courage to realize one's weaknesses. I know that I'm not the fastest reader, and in fact I prefer to read critically and thoughtfully in a way that is more rewarding to me even as it requires more effort (time). I have a luxury to reduce my load and avoid having my weakness be a problem. Yet there are times when it seems God purposefully leads us to weakness--in fact, it would seem almost always God uses us most often in our weakness.
This is a strange concept for most of us. Our culture tells us to build our self-worth by pursuing our strengths and developing them. Career guidance books often suggest that we consider "what would you do if money were no object?" as a way to ascertain what drives us and in what areas do we see our strengths. Corporate human resource managers strategize over this very idea, attempting to align an employee to the role best suited to one's strengths.
So why doesn't God do that? Simple: we'd take all the credit. Psalm 34:2 says "my soul makes its boast in the LORD; let the humble hear and be glad" (ESV). What a joy it is to read that. I am, in fact, glad about my weakness as it gives me an opportunity to highlight God's strength. Now we all desire to boast in something really excellent and worthy. Perhaps we should challenge ourselves to run towards our weaknesses, trusting in God to see how he'll display his glory. I know that's what my goal is as I press on in graduate school, facing my fears and weaknesses, but trusting in God's strength to get me through the challenge so that I can boast in him. As it says in Isaiah 40:29 "He gives power to those who are tired and worn out; he offers strength to the weak" (NLT).
It takes courage to realize one's weaknesses. I know that I'm not the fastest reader, and in fact I prefer to read critically and thoughtfully in a way that is more rewarding to me even as it requires more effort (time). I have a luxury to reduce my load and avoid having my weakness be a problem. Yet there are times when it seems God purposefully leads us to weakness--in fact, it would seem almost always God uses us most often in our weakness.
This is a strange concept for most of us. Our culture tells us to build our self-worth by pursuing our strengths and developing them. Career guidance books often suggest that we consider "what would you do if money were no object?" as a way to ascertain what drives us and in what areas do we see our strengths. Corporate human resource managers strategize over this very idea, attempting to align an employee to the role best suited to one's strengths.
So why doesn't God do that? Simple: we'd take all the credit. Psalm 34:2 says "my soul makes its boast in the LORD; let the humble hear and be glad" (ESV). What a joy it is to read that. I am, in fact, glad about my weakness as it gives me an opportunity to highlight God's strength. Now we all desire to boast in something really excellent and worthy. Perhaps we should challenge ourselves to run towards our weaknesses, trusting in God to see how he'll display his glory. I know that's what my goal is as I press on in graduate school, facing my fears and weaknesses, but trusting in God's strength to get me through the challenge so that I can boast in him. As it says in Isaiah 40:29 "He gives power to those who are tired and worn out; he offers strength to the weak" (NLT).
Saturday, July 30, 2005
The Heavens Declare
And all I can say is Amen...Psalm 19:1-14 ESV
(1) The heavens declare the glory of God, and the sky above proclaims his handiwork.
(2) Day to day pours out speech, and night to night reveals knowledge.
(3) There is no speech, nor are there words, whose voice is not heard.
(4) Their measuring line goes out through all the earth, and their words to the end of the world. In them he has set a tent for the sun,
(5) which comes out like a bridegroom leaving his chamber, and, like a strong man, runs its course with joy.
(6) Its rising is from the end of the heavens, and its circuit to the end of them, and there is nothing hidden from its heat.
(7) The law of the LORD is perfect, reviving the soul; the testimony of the LORD is sure, making wise the simple;
(8) the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes;
(9) the fear of the LORD is clean, enduring forever; the rules of the LORD are true, and righteous altogether.
(10) More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb.
(11) Moreover, by them is your servant warned; in keeping them there is great reward.
(12) Who can discern his errors? Declare me innocent from hidden faults.
(13) Keep back your servant also from presumptuous sins; let them not have dominion over me! Then I shall be blameless, and innocent of great transgression.
(14) Let the words of my mouth and the meditation of my heart be acceptable in your sight, O LORD, my rock and my redeemer.
LORD: I thank you for a refreshing time away these last two weeks. I praise you for your lovingkindness to me and how you've revealed yourself in creation and your written Word. Amen.
Saturday, July 09, 2005
US-minted Missionary Coin: Head’s we’re Wretched, Tails we’re Dead
American Evangelicals have a proud history of sending missionaries to reach the lost with the message of the gospel of Jesus Christ. These missionaries have seen a lost world that needs the Lord and have dedicated their life’s work to proclaiming God’s love throughout the world. Those who have responded to this call have usually been gifted, trained, and sent by and through American churches and American mission agencies.
Very often mission agencies have identified target areas are in the greatest need for the good news. Mission agencies have developed statistical analysis to assist in this process. This has recently been demonstrated by what is known as the 10/40 window.
“The 10/40 window is an area of the world that contains the largest population of non-Christians in the world. The area extends from 10 degrees to 40 degrees North of the equator, and stretches from North Africa across to China” http://1040window.org/what_is.htm).
Many mission agencies have set the 10/40 window as their highest priority, and with good reason: “95% of the people living in the 10/40 Window are un-evangelized. Many have never heard the Gospel message even once” http://home.snu.edu/~hculbert/1040.htm#facts. And with two-thirds of the world’s population living in this window, that 95% represents a statistical cry for a new wave of Christian missionaries.
But are we equipped to go? While most would argue that the West and the United States in particular has an abundance of churches and many have heard the gospel, we live in an age of increasingly skeptical, secular people in these very churches.
Many churches are closing: my understanding is that everyday nine churches close their doors in the United States. Of the churches that aren’t necessarily struggling to stay solvent, how many are spiritually alive? While the 10/40 window is clearly in need of the gospel of Jesus, America is showing itself to be spiritually impoverished. Like the church in Laodicea (Revelation 3:14-20), we say we “are rich…and have need of nothing” yet we are “wretched and miserable and poor and blind and naked” (verse 17 NASB).
Jesus’ next words in verse 18 are poignant: “I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see.” It is difficult to avoid seeing the parallel between Laodicea and America. Before we can toss in another mission coin into the 10/4o window, American Christians need to take a hard look and see if we ourselves are not wretched and poor and naked.
From what I’ve seen, the people of 10/40 don’t need our brand of materialistic Christianity—they need Jesus the Messiah, the One who died for them, whom God raised from the dead, the One who transforms them into the image of Christ—and I am increasingly convinced that America does as well (again).
Very often mission agencies have identified target areas are in the greatest need for the good news. Mission agencies have developed statistical analysis to assist in this process. This has recently been demonstrated by what is known as the 10/40 window.
“The 10/40 window is an area of the world that contains the largest population of non-Christians in the world. The area extends from 10 degrees to 40 degrees North of the equator, and stretches from North Africa across to China” http://1040window.org/what_is.htm).
Many mission agencies have set the 10/40 window as their highest priority, and with good reason: “95% of the people living in the 10/40 Window are un-evangelized. Many have never heard the Gospel message even once” http://home.snu.edu/~hculbert/1040.htm#facts. And with two-thirds of the world’s population living in this window, that 95% represents a statistical cry for a new wave of Christian missionaries.
But are we equipped to go? While most would argue that the West and the United States in particular has an abundance of churches and many have heard the gospel, we live in an age of increasingly skeptical, secular people in these very churches.
Many churches are closing: my understanding is that everyday nine churches close their doors in the United States. Of the churches that aren’t necessarily struggling to stay solvent, how many are spiritually alive? While the 10/40 window is clearly in need of the gospel of Jesus, America is showing itself to be spiritually impoverished. Like the church in Laodicea (Revelation 3:14-20), we say we “are rich…and have need of nothing” yet we are “wretched and miserable and poor and blind and naked” (verse 17 NASB).
Jesus’ next words in verse 18 are poignant: “I advise you to buy from Me gold refined by fire so that you may become rich, and white garments so that you may clothe yourself, and that the shame of your nakedness will not be revealed; and eye salve to anoint your eyes so that you may see.” It is difficult to avoid seeing the parallel between Laodicea and America. Before we can toss in another mission coin into the 10/4o window, American Christians need to take a hard look and see if we ourselves are not wretched and poor and naked.
From what I’ve seen, the people of 10/40 don’t need our brand of materialistic Christianity—they need Jesus the Messiah, the One who died for them, whom God raised from the dead, the One who transforms them into the image of Christ—and I am increasingly convinced that America does as well (again).
Monday, July 04, 2005
Real Friend
There are "friends" who destroy each other, but a real friend sticks closer than a brother (Proverbs 18:24 NLT). As most people know, finding a real friend is not easy. It takes effort on our part to be vulnerable to another human being. Every time we attempt that we run the risk of being hurt. Yet when we do find that friend there is great joy.
I have had the joy of such friendships only rarely. It seems God has brought people into my life only to have them move on to a new life somewhere else in the world. I suppose as I've made friends with people who have dedicated their life to God's service I should not be surprised. Yet the pain of their departure is not easily tempered with this understanding. It takes faith for me to let them go; faith to realise that God brought them into my life and that both of us were enriched in such a way as to be useful to God.
"Abraham believed God, and it was counted to him as righteousness"--and he was called a friend of God (James 2:23b ESV). Abraham is one of my Bible heroes. He, too, left everything on the word from God to leave his home to a land he didn't know. He left everyone behind except his wife. Abraham's belief and trust in God's word allowed God to act in Abraham's life: to establish a covenant promise, and to enable Abraham to become a friend of God.
If a real friend sticks closer than a brother, then friendship with God is beyond description. He is ever faithful, ever loving, and He becomes our Father when we're adopted into His family. What joy can be found to match His love? I know of nothing in this world.
I have had the joy of such friendships only rarely. It seems God has brought people into my life only to have them move on to a new life somewhere else in the world. I suppose as I've made friends with people who have dedicated their life to God's service I should not be surprised. Yet the pain of their departure is not easily tempered with this understanding. It takes faith for me to let them go; faith to realise that God brought them into my life and that both of us were enriched in such a way as to be useful to God.
"Abraham believed God, and it was counted to him as righteousness"--and he was called a friend of God (James 2:23b ESV). Abraham is one of my Bible heroes. He, too, left everything on the word from God to leave his home to a land he didn't know. He left everyone behind except his wife. Abraham's belief and trust in God's word allowed God to act in Abraham's life: to establish a covenant promise, and to enable Abraham to become a friend of God.
If a real friend sticks closer than a brother, then friendship with God is beyond description. He is ever faithful, ever loving, and He becomes our Father when we're adopted into His family. What joy can be found to match His love? I know of nothing in this world.
Wednesday, June 22, 2005
Divine Intervention: It’s Natural!
In our conflicted days where we cannot decide if the world was the special creation of God or a result of natural processes, it does us good to examine the question of God’s interaction with the world today. It is likely the questions surrounding science and origins will never be answered to everyone’s satisfaction until the “Day of the Lord,” when the new creation and New Jerusalem is revealed with Jesus Himself.
Thus, I submit that we who claim the name of Christ should focus on the nature of God to provide us with a framework for tackling the question of special creation, of Divine intervention, of the God of Israel (YHWH) creating and relating to His creation. Therefore, I leave the questions regarding the literal account in Genesis for another time.
My examination turns to the Creator’s personal involvement in His creation today. For that the following text is useful:
Sing to the LORD with thanksgiving; make melody to our God on the lyre! He covers the heavens with clouds; he prepares rain for the earth; he makes grass grow on the hills. He gives to the beasts their food, and to the young ravens that cry. His delight is not in the strength of the horse, nor his pleasure in the legs of a man, but the LORD takes pleasure in those who fear him, in those who hope in his steadfast love.
(Psalms 147:7-11 ESV)
This excerpt is one of several examples that declare God is active in His creation. Notice that YHWH himself creates clouds and rain, and he makes grass grow. To accomplish that would require intimate understanding of atmospheric conditions and of the earth itself. Moreover, He feeds the animals both large and small. YHWH is personally involved in the most basic processes of animal life. From this text it would seem the Creator is not only seen as instrumental in the original creation, but He maintains all life and that which sustains life.
The Psalmist then shifts his focus from the animal kingdom to mankind and specifically on God’s covenant people—those who fear Him. Here special consideration and expectations arise. What is striking is the Lord taking pleasure on those who rely on him in fear. There seem to be no expectations from the animals to respond to the Creator, yet YHWH takes pleasure in those who place their trust in His provision.
At the same time He does not delight in man’s own effort to make a life for himself: “His delight is not in the strength of the horse, nor his pleasure in the legs of a man” (verse 10). Yes, man should work (the Bible is clear that laziness is discouraged), and I think in this context the horse's strength corresponds to man's use of the animal. Yet God delights when man recognizes that the fruit of our labor as coming from God. NASB renders verse 11b “Those who wait for His lovingkindness.” Thus, the text encourages us to recognize YHWH as the loving provider and for us to wait on the Lord.
The Hebrew word used in verse 11 is chêsêd (pronounced kheh'-sed). It describes God’s goodness, kindness, faithfulness. It is found 246 times in the Old Testament (NASB):
deeds of devotion 2, devotion 1, devout 1, faithfulness 1, favor 2, good 1, kindly 7, kindness 32, kindnesses 1, loveliness 1, lovingkindness 176, lovingkindnesses 7, loyal deeds 1, loyalty 6, mercies 1, merciful 2, mercy 1, righteousness 1, unchanging love 2
(http://bible.crosswalk.com/Lexicons/Hebrew/heb.cgi?number=02617&version=nas)
It is the loving faithfulness of YHWH for those who fear Him that proves God is active and working in His creation every day. When one reads the biblical stories of YHWH and His dealings with the world, man, and His chosen people with whom He made covenants of promise, one can readily see YHWH regards His creation with love and faithfulness. Moreover, there are countless followers of the Messiah who can testify to God’s lovingkindness and faithfulness in their daily lives and specific circumstances.
As history unfolds and the remaining promises are fulfilled completely, there will be no doubt that God’s design was not only to create but to relate to His creation and the debate will be over. Regardless of whatever scientific research may assert, we must set our faith in YHWH and recognize his lovingkindness and faithfulness to the universe, world, nations, communities, and individuals who “fear him” and “hope in his steadfast love.”
Thus, I submit that we who claim the name of Christ should focus on the nature of God to provide us with a framework for tackling the question of special creation, of Divine intervention, of the God of Israel (YHWH) creating and relating to His creation. Therefore, I leave the questions regarding the literal account in Genesis for another time.
My examination turns to the Creator’s personal involvement in His creation today. For that the following text is useful:
Sing to the LORD with thanksgiving; make melody to our God on the lyre! He covers the heavens with clouds; he prepares rain for the earth; he makes grass grow on the hills. He gives to the beasts their food, and to the young ravens that cry. His delight is not in the strength of the horse, nor his pleasure in the legs of a man, but the LORD takes pleasure in those who fear him, in those who hope in his steadfast love.
(Psalms 147:7-11 ESV)
This excerpt is one of several examples that declare God is active in His creation. Notice that YHWH himself creates clouds and rain, and he makes grass grow. To accomplish that would require intimate understanding of atmospheric conditions and of the earth itself. Moreover, He feeds the animals both large and small. YHWH is personally involved in the most basic processes of animal life. From this text it would seem the Creator is not only seen as instrumental in the original creation, but He maintains all life and that which sustains life.
The Psalmist then shifts his focus from the animal kingdom to mankind and specifically on God’s covenant people—those who fear Him. Here special consideration and expectations arise. What is striking is the Lord taking pleasure on those who rely on him in fear. There seem to be no expectations from the animals to respond to the Creator, yet YHWH takes pleasure in those who place their trust in His provision.
At the same time He does not delight in man’s own effort to make a life for himself: “His delight is not in the strength of the horse, nor his pleasure in the legs of a man” (verse 10). Yes, man should work (the Bible is clear that laziness is discouraged), and I think in this context the horse's strength corresponds to man's use of the animal. Yet God delights when man recognizes that the fruit of our labor as coming from God. NASB renders verse 11b “Those who wait for His lovingkindness.” Thus, the text encourages us to recognize YHWH as the loving provider and for us to wait on the Lord.
The Hebrew word used in verse 11 is chêsêd (pronounced kheh'-sed). It describes God’s goodness, kindness, faithfulness. It is found 246 times in the Old Testament (NASB):
deeds of devotion 2, devotion 1, devout 1, faithfulness 1, favor 2, good 1, kindly 7, kindness 32, kindnesses 1, loveliness 1, lovingkindness 176, lovingkindnesses 7, loyal deeds 1, loyalty 6, mercies 1, merciful 2, mercy 1, righteousness 1, unchanging love 2
(http://bible.crosswalk.com/Lexicons/Hebrew/heb.cgi?number=02617&version=nas)
It is the loving faithfulness of YHWH for those who fear Him that proves God is active and working in His creation every day. When one reads the biblical stories of YHWH and His dealings with the world, man, and His chosen people with whom He made covenants of promise, one can readily see YHWH regards His creation with love and faithfulness. Moreover, there are countless followers of the Messiah who can testify to God’s lovingkindness and faithfulness in their daily lives and specific circumstances.
As history unfolds and the remaining promises are fulfilled completely, there will be no doubt that God’s design was not only to create but to relate to His creation and the debate will be over. Regardless of whatever scientific research may assert, we must set our faith in YHWH and recognize his lovingkindness and faithfulness to the universe, world, nations, communities, and individuals who “fear him” and “hope in his steadfast love.”
Wednesday, June 08, 2005
Tuesday, June 07, 2005
Worship Wars: Revenge of the Serpent
With the camera descending amid turbulent fire and the backdrop of the ancient galactic stage, the view reveals the most daring rescue of the lost people of God. Our hero is none other than the Messiah, Jesus of Nazareth. The lens brings into focus the locus of history—the culmination of a struggle between good and evil. With victory won, the redeemed are given the mission of preaching the gospel; those formerly of the enemy’s camp were now pleading to the world: “Be reconciled to God” (2 Corinthians 5:20b).
As the message of reconciliation spread out, the world witnessed a cause an outsider might consider lost. How could a fugitive band of rebels produce such inroads into Rome itself? Yet this message did move out, “bearing fruit and growing all over the world” (Colossians 1:6b), and those being saved responded to God’s wondrous grace in worship of the Redeemer and pledged their lives to His service.
Yet the dark lord did not take defeat well and he hatched a plan to sidetrack the mission of the church by inciting civil war within. In the early days of the war, false teachers slipped into the church and created division. Factions arose and derided the apostles and the gospel itself. Those seeking personal glory found some success in leading Christian warriors astray. After a few centuries the dark days of tyrannical church rule fell on much of the world and held the pure gospel message captive in its grip.
Nearly a thousand years later the Reformation emerged as a group of freedom fighters rallied around the foundation of biblical truth, and the gospel message resumed its mission. While initially relegated to northern territories in Europe, the Reformation grew and millions joined the cause and rediscovered worship and mission.
Once again that old serpent was not long held at bay and he plotted to destroy the church from within. More and more believers split over doctrinal differences, and worship itself became a tool for emphasizing those splits. By the twentieth century the world would have hundreds of sects all pursuing separate goals and worshipping within their clouded convictions and cultures.
Not content to merely split the larger church itself, the serpent instigated division within local churches by means of the generation gap and disputes over style of music. Satan realized that he could disable the churches if its people could not attain unity within their own congregations. This tactic has now resulted in fragmented churches with “traditional” and “contemporary” services (whatever those mean), and in the 21st century we see this separatist trend being amplified within many Christian sectors. Even now the battle over worship, its form, function, and focus is taking our eyes off of the primary mission and from the Lover of our souls.
We are at war. The stakes are high. Our dim view of the Most High and our focus on the mundane and temporary has blinded us. It is time for us to rediscover the real Force: the Holy Spirit at work within us where we are “speaking to one another in psalms, hymns, and spiritual songs, singing and making music to the Lord in [our] hearts, giving thanks always for everything [without grumbling] to God the Father” where we should “submit to one another in the fear of Christ” (Ephesians 5:19-21)...
...and the saga continues. Let us pray and work towards the next episode where God is glorified in our lives, and where the world once again marvels at this "foolish" gospel.
As the message of reconciliation spread out, the world witnessed a cause an outsider might consider lost. How could a fugitive band of rebels produce such inroads into Rome itself? Yet this message did move out, “bearing fruit and growing all over the world” (Colossians 1:6b), and those being saved responded to God’s wondrous grace in worship of the Redeemer and pledged their lives to His service.
Yet the dark lord did not take defeat well and he hatched a plan to sidetrack the mission of the church by inciting civil war within. In the early days of the war, false teachers slipped into the church and created division. Factions arose and derided the apostles and the gospel itself. Those seeking personal glory found some success in leading Christian warriors astray. After a few centuries the dark days of tyrannical church rule fell on much of the world and held the pure gospel message captive in its grip.
Nearly a thousand years later the Reformation emerged as a group of freedom fighters rallied around the foundation of biblical truth, and the gospel message resumed its mission. While initially relegated to northern territories in Europe, the Reformation grew and millions joined the cause and rediscovered worship and mission.
Once again that old serpent was not long held at bay and he plotted to destroy the church from within. More and more believers split over doctrinal differences, and worship itself became a tool for emphasizing those splits. By the twentieth century the world would have hundreds of sects all pursuing separate goals and worshipping within their clouded convictions and cultures.
Not content to merely split the larger church itself, the serpent instigated division within local churches by means of the generation gap and disputes over style of music. Satan realized that he could disable the churches if its people could not attain unity within their own congregations. This tactic has now resulted in fragmented churches with “traditional” and “contemporary” services (whatever those mean), and in the 21st century we see this separatist trend being amplified within many Christian sectors. Even now the battle over worship, its form, function, and focus is taking our eyes off of the primary mission and from the Lover of our souls.
We are at war. The stakes are high. Our dim view of the Most High and our focus on the mundane and temporary has blinded us. It is time for us to rediscover the real Force: the Holy Spirit at work within us where we are “speaking to one another in psalms, hymns, and spiritual songs, singing and making music to the Lord in [our] hearts, giving thanks always for everything [without grumbling] to God the Father” where we should “submit to one another in the fear of Christ” (Ephesians 5:19-21)...
...and the saga continues. Let us pray and work towards the next episode where God is glorified in our lives, and where the world once again marvels at this "foolish" gospel.
Saturday, June 04, 2005
The Church and Culture: Who’s Leading Who?
The 21st century finds the western church attempting to redefine itself (again). We have witnessed immeasurable change in our world in last two centuries, and the church right along with it. All one has to do is search the Internet for words like ‘Emerging Church,’ ‘worship wars,’ and ‘gay marriage’ or visit web sites like Christianity Today and Lifeway (just to name a few) to see the myriad challenges facing the church.
For instance, Lifeway surveyed “more than 1,300 ministry leaders from Europe,
Christianity Today seems to address even broader, cultural and inter-denominational topics (e.g. Roman Catholic-Evangelical dialogue, inter-faith ecumenicalism, popular culture and ‘culture wars’, ‘worship wars’, globalization, etc.). These issues seem to face the larger, universal church throughout the world (the universal church defined as the spiritual church that includes all true believers throughout the world).
Within this very limited examination (there are many more websites, books, and periodicals devoted to the aforementioned topics), the careful observer should recognize how the culture seems to drive the church on many of these issues. This is not a new development. Indeed, any study of church history would reveal the repetition of the culture overtaking the church in virtually every aspect. From almost the earliest days the Christian church has flirted with the world with disastrous results. However, with the increasing pace of change in our world the church is struggling to respond and the affects of culture are more pronounced.
Enter the so-called
This alternative model reflects the bold, brash, techno-savvy, postmodern culture of the 21st century. The desire seems to be centered on finding a fresh, new way to be the church for a postmodern world. While I am sympathetic to the problems and failures of the church (both local and universal), I do not believe this discussion and new model will bring about spiritual renewal. Moreover, I submit that it is really the same OLD idea of culture driving the church.
Just how old is this problem, and what might be the solution? Luke 10:25-37 may offer a clue. It is the familiar story of the ‘Good Samaritan’. An expert in the Law of Moses tested Jesus by asking: "what must I do to inherit eternal life?" 26 "What is written in the law?" He asked him. "How do you read it?" 27 He answered: You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 28 "You've answered correctly," He told him. "Do this and you will live."
Jesus knew this man’s real intention. This expert was a lawyer hoping to trap Jesus by his argument. The lawyer responded "And who is my neighbor?"
30 Jesus took up the question and said: "A man was going down from
Jesus’ parable refutes the lawyer and it underscores verse 27 by showing how we are to demonstrate our love to God and our neighbor. The normal interpretation rightly highlights the historical enmity between Samaritans and Jews, showing the Samaritan to be a man of compassion and mercy while overcoming the shame of being a despised foreigner. Additionally, that loving mercy is contrasted against the deplorable, self-righteous attitude of the “professional” religious men who disregarded the desperate man. Thus, the Samaritan illustrated how one is to love God and man, the epitome of God’s law of life.
It is within the two paradigms of personal behaviors shown in this parable that one can observe the failure of the church, both historically and today, and at the same time see the simple solution offered by Jesus himself: love God with everything you have, and risk everything you have for each other.
Matthew 22:34-40 supports this by declaring that our total love towards God and our neighbor supports all other religious activity. If we truly love God and people, we will set aside our pride, endure shame, and find common ground between all who are in Christ. If we do this the church will take its proper place as leading the culture back to God instead of the culture leading the church astray. “And they’ll know we are Christians by our love…”
Friday, May 20, 2005
Fear the LORD
— Psalm 111:10 “The fear of the LORD is the beginning of wisdom…”
In an age where we think ourselves so wise, it is unthinkable how we no longer fear the Lord God. Our casual culture has cultivated irreverence and arrogance towards our Creator. How can it be that we who “address as Father the One who judges impartially” (1 Peter 1:17a) do not “conduct [ourselves] in reverence” here in our “temporary residence”? Answer: we do not know Him.
If we took the time to get to know God, our response would be materially changed. In such effort there is no doubt God would inculcate a sense of awe and wonder that would produce a healthy fear of the Lord. “The fear of the Lord is the beginning of wisdom…”
It is our shallow and casual disrespect of the Almighty in our churches that has prevented this understanding. While I do not discount the need to incorporate contemporary styles of musical worship (anyone who knows me will attest, as I play drums in church), I lament the side-affect produced in many congregations of turning worship into entertainment. What I find interesting is that it’s not the music per se, but rather the attitude. I could argue modern, even progressive music could set the stage for effective worship. If one defines worship appropriately to be man’s reflection of the worth of God in spirit and truth, then worship can manifest in almost limitless flavors and musical styles.
So if style itself is not the issue but rather attitude and content, then the solution is to develop an authentic, authoritative understanding of who God is. This is accomplished by centering worship on God’s word. Moreover, the Bible should be used not merely as instructional text for sermons, though useful and imperative. It is the story of God and his dealing with his creation that is vitally important to knowing God himself. And the critical result that emerges is a praise-worthy fear of God.
Thus, as we discover Almighty God's power, justice, righteousness, and love, our response comes full circle to fearing God, which leads to praise. As Psalm 111:10 underscores: “The fear of the LORD is the beginning of wisdom; all those who practice it have a good understanding. His praise endures forever!” Let the children of God fear him, thus resulting in reverent conduct and “obedience to the truth” (1 Peter 1:22a), and let our worship invite us back to the humble view of ourselves and exalted view of the Almighty. "What does the LORD your God require of you, but to fear the LORD your God, to walk in all his ways, to love him, to serve the LORD your God with all your heart and with all your soul..." (Deut 10:12).
Tuesday, May 17, 2005
Can we hide under a bushel? NO!
— Hebrews 4:12 “For the word of God is full of living power… It exposes us for what we really are.”
I have sometimes wondered if other people know what I am thinking. Some have even told me that I easily betray my feelings by my facial expressions and body language; it appears that I am quite transparent. Yet I believe I am quite capable of preventing most people from knowing my inner thoughts. By and large I have come to operate as a creature of privacy and anonymity in a culture that tolerates such attributes and even protects them.
Sometimes I believe that this self-protected isolation from others is impenetrable. As an actor on the stage of life I have learned appropriate behaviours, speech, and attitudes that are adapted and improvised over my lifetime to fit the scene. God by his Word and Holy Spirit has been correcting me and helping me see this is a self-deception and does not reflect what it means to be a new creation.
I can recall with regret my lifestyle at age 20. I found myself in a “consenting” yet inappropriate dating relationship that embodied this deviant behaviour. I portrayed myself a fundamental Christian, yet privately I was in sin. When two people enter into immoral behaviour together our society responds by saying we should not criticize what consenting adults do in private. This is a smoke screen designed by our culture to protect our private, hidden lives from scrutiny. This cultural norm should not surprise us, as during the last two hundred years our culture was learning quickly learning how to remove God from public view. As we make our way through the 21st century we believe we do so without restraint or review of the Almighty.
So when we (me and thee) read the Bible we should come to realize how foolish we all can be. Hebrews 4:12 explains that “…the word of God is full of living power. It is sharper than the sharpest knife, cutting deep into our innermost thoughts and desires. It exposes us for what we really are” (New Living Translation). This should give us pause.
My prayer is that we wake up, open our eyes to this reality, and come boldly to our high priest and the throne of grace. Amen.
Friday, May 06, 2005
Not Ashamed of the Gospel, But...
I am increasingly ashamed to be called an evangelical. This is not for theological reasons. My system of beliefs remains solidly evangelical: I firmly attest that the Bible in its original transmission was God-breathed, reliably inerrant, and the vehicle of God’s authority to man. Moreover, we are made right with God by grace through faith—not of ourselves (Ephesians 2:8). This is arguably the core set of beliefs for evangelical Christians.
Today in
Now I do not deny that the role of the Christian includes the reshaping of our world. Indeed history tells us how the
My fear is that our contemporaries have ignored the lessons of the early church. Christian leaders today (specifically evangelicals) are striving to create a Christian state within our existing government structure. By making this the goal, evangelicals are unwittingly falling into Satan’s trap: the church was at its best when its goal was not targeting governmental assimilation, but rather the great periods of growth occurred during the days of persecution while the simple message of Christ crucified marched on, changing lives through the power of God’s Holy Spirit (Romans 1:16, Colossians 1:6). What’s more, the Bible does not instruct us to Christianize governments. The gospel message (in all its fullness) is to spread though the nations making disciples of people (Colossians 1:6).
I submit that we must return to what it means to be uniquely disciples of the Messiah and to return to the pure gospel message (2 Corinthians 5:20 – “we are ambassadors for Christ…we beg you…be reconciled to God”). We are to be holy as God is holy (1 Peter 1:16). We are to “be careful how [we] walk, not as unwise men but as wise, making the most of [our] time, because the days are evil” (Ephesians 5:15-16). And we must remind ourselves that “our struggle is not against flesh and blood…” (Ephesians 6:12). I am almost ready to declare that I am no longer an evangelical, but instead simply a disciple of Jesus the Messiah.
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