Two things I have come to believe over the years: First, when we know little, we think (and act!) like we know a lot. Secondly, when we know a lot, we recognize how little we know and learn to live without all the answers. In short, true knowledge leads to ignorance.
To put it another way, too many people don't know enough to know what they don't know. It is a tragic place to be.
You often find this trait among leaders. They assume they have answers; when in reality they don't even know the lay of the land, or the people they're trying to command (cue the rap music). Too many leaders have foolishly acted like saviors, assuming they can fix things, even though they haven't lived with the problems long enough to know the complexity of the situation.
Or, you find this dilemma among coaches. The coaches who are truly knowledgeable recognize how little they know, which makes them hungry for more. Other coaches who know little assume what they know is right and never change.
It is not unlike what I often say about parenting. Before I had children, I was the best parent in the world. I had answers. I knew exactly what other parents were doing wrong. Then, something funny happened: I had children. Suddenly, I recognized that everything I thought I knew did not apply. I learned quickly that context matters. After all, each child is different; every situation is complex; all personalities require a unique approach. One could argue, I know more than ever before; and yet, I recognize how little I know.
So if there is a point to this rambling it is this: Be humble and hungry. Have the humility to learn, listen and wait. Trust me, it will save you a lot of embarrassment. Second, stay hungry, my friends. The more we know, the less we know, and yet the more gracious and helpful we become.
Tuesday, August 8, 2017
Thursday, June 22, 2017
The Work of Liturgy
It's interesting to think about the allergic reaction many have to rituals in the church. Many Christians are annoyed with repetition in worship. They judge it as dead or worse, legalistic. (The irony is every church engages in ritual, some just make it feel more informal than others.)
Of course much of this criticism comes from the fact that we have embraced expressive individualism as a virtue, the belief that what really matters is how I feel and how I express myself. Therefore, all worship is judged by whether or not it is sincere, sincerely felt or experienced, which creates an endless search for novelty; hence our avoidance of ritual. (James Smith, Imagining the Kingdom: How Worship Works).
However, we need to recognize the power that repetitive rituals play in our life. We use them constantly. Athletic teams use expressions to shape culture and increase motivation. Corporate culture embrace slogans to be memorized and repeated. In America we sing the National Anthem before sporting events. All of these activities do things to us. They work as filters, by creating focus, telling us what is not important; and at the same time, they inculcate values.
In fact recently, I found myself dreaming of coaching. I began to put together a series of values that I would instill in my players. I envisioned each month highlighting a value, celebrating it, and holding my players accountable to it. Example: I would want my high school team to learn to be thankful--to be thankful that they are on a team, to be thankful for one another, and to play with gratitude and joy. I would instill this virtue through ritual and slogans: "Together on me, gratitude on three, 1-2-3--GRATITUDE!"
As I travel down this reverie, I realize that the same idea applies to the church. If we are doing worship well, we will embrace rituals that shape our desires. Our worship should include repetitive rituals that are beautiful, deep and theologically sound. Communion is an example. When we participate in communion, it should celebrate God's work on the cross in Christ; it should be accompanied by good prayers, song and historical creeds. Week after week, this ritual begins to shape us. The same could be said for how we gather and what happens when we are dismissed. The "flow" of worship should connect us to God's movement in history of calling, saving, setting apart and sending a people.
Week after week, these rituals will create disciples for the kingdom. So dear church, let us worship with intentionality, boldness and humility.
Peace.
Of course much of this criticism comes from the fact that we have embraced expressive individualism as a virtue, the belief that what really matters is how I feel and how I express myself. Therefore, all worship is judged by whether or not it is sincere, sincerely felt or experienced, which creates an endless search for novelty; hence our avoidance of ritual. (James Smith, Imagining the Kingdom: How Worship Works).
However, we need to recognize the power that repetitive rituals play in our life. We use them constantly. Athletic teams use expressions to shape culture and increase motivation. Corporate culture embrace slogans to be memorized and repeated. In America we sing the National Anthem before sporting events. All of these activities do things to us. They work as filters, by creating focus, telling us what is not important; and at the same time, they inculcate values.
In fact recently, I found myself dreaming of coaching. I began to put together a series of values that I would instill in my players. I envisioned each month highlighting a value, celebrating it, and holding my players accountable to it. Example: I would want my high school team to learn to be thankful--to be thankful that they are on a team, to be thankful for one another, and to play with gratitude and joy. I would instill this virtue through ritual and slogans: "Together on me, gratitude on three, 1-2-3--GRATITUDE!"
As I travel down this reverie, I realize that the same idea applies to the church. If we are doing worship well, we will embrace rituals that shape our desires. Our worship should include repetitive rituals that are beautiful, deep and theologically sound. Communion is an example. When we participate in communion, it should celebrate God's work on the cross in Christ; it should be accompanied by good prayers, song and historical creeds. Week after week, this ritual begins to shape us. The same could be said for how we gather and what happens when we are dismissed. The "flow" of worship should connect us to God's movement in history of calling, saving, setting apart and sending a people.
Week after week, these rituals will create disciples for the kingdom. So dear church, let us worship with intentionality, boldness and humility.
Peace.
Tuesday, June 6, 2017
Jesus, Not the Church?
There is a statement that has almost become a cliche. You hear it mostly in settings where people want to talk about church growth. Or when pastors want to argue the church needs to change. It's statement I've probably used myself, unfortunately. What many church leaders claim is that we live in a culture that likes Jesus but doesn't like the church.
Is it that simple? Does our culture really like Jesus but can't stand the church? The conclusion is Jesus is not the problem, but the church is. If only the church can change, then all will be well. Granted, there is some truth to the fact that churches often misrepresent the reign of peace in Jesus. That being stated, I doubt we can conclude that the church is always the problem because everyone likes Jesus.
To challenge the simplicity of this idea, we can ask, What Jesus does our culture like? Is it the Jesus who stands against greed in all of its forms? I'm not sure American culture would naturally embrace the Jesus of Luke who speaks several times about the dangers of money and possessions.
Is our culture enamored with the Jesus who calls us to love our enemies? I doubt it. Learning to love enemies is not natural and therefore not easily embraced.
Does American culture like the Jesus who calls for repentance--the Jesus who is not offering a spirituality but new way of life shaped by a cruciform discipleship? Does our culture like the idea of the cross? Suffering? Again, I doubt it.
You see, the assumption most church growth experts make is that Jesus meets our deepest needs. He solves our problems. He makes our lives easier. Everyone will love him. All we need to do is get rid of all the noise of religious activity, offer Jesus and the world will come to church again. Lost in this naive narrative is the reality of sin and evil from which Jesus longs to deliver us.
Another way to state the matter is to recognize that our culture is probably not any less idolatrous than the one that nailed Jesus to a tree. We live in a time when greed, violence and the narrative success above all else dominate our lives. These idols do not go down without a fight.
So Jesus very well might be the problem. Jesus very well might be a hinderance to our church growth. In some settings, Jesus will be embraced and the church will be loved; in other settings, he will be rejected and the church will be hated.
Regardless, we are called to witness to the Son who has rescued us from this present evil age and has called us to into the light of God's new creation in Christ. This work is not easy. We might grow numerically. We might shrink. We might be loved. We might be hated. The results are beyond us and out of our control. So we are called to a full faithfulness to Jesus and his way. Nothing more, nothing less.
Is it that simple? Does our culture really like Jesus but can't stand the church? The conclusion is Jesus is not the problem, but the church is. If only the church can change, then all will be well. Granted, there is some truth to the fact that churches often misrepresent the reign of peace in Jesus. That being stated, I doubt we can conclude that the church is always the problem because everyone likes Jesus.
To challenge the simplicity of this idea, we can ask, What Jesus does our culture like? Is it the Jesus who stands against greed in all of its forms? I'm not sure American culture would naturally embrace the Jesus of Luke who speaks several times about the dangers of money and possessions.
Is our culture enamored with the Jesus who calls us to love our enemies? I doubt it. Learning to love enemies is not natural and therefore not easily embraced.
Does American culture like the Jesus who calls for repentance--the Jesus who is not offering a spirituality but new way of life shaped by a cruciform discipleship? Does our culture like the idea of the cross? Suffering? Again, I doubt it.
You see, the assumption most church growth experts make is that Jesus meets our deepest needs. He solves our problems. He makes our lives easier. Everyone will love him. All we need to do is get rid of all the noise of religious activity, offer Jesus and the world will come to church again. Lost in this naive narrative is the reality of sin and evil from which Jesus longs to deliver us.
Another way to state the matter is to recognize that our culture is probably not any less idolatrous than the one that nailed Jesus to a tree. We live in a time when greed, violence and the narrative success above all else dominate our lives. These idols do not go down without a fight.
So Jesus very well might be the problem. Jesus very well might be a hinderance to our church growth. In some settings, Jesus will be embraced and the church will be loved; in other settings, he will be rejected and the church will be hated.
Regardless, we are called to witness to the Son who has rescued us from this present evil age and has called us to into the light of God's new creation in Christ. This work is not easy. We might grow numerically. We might shrink. We might be loved. We might be hated. The results are beyond us and out of our control. So we are called to a full faithfulness to Jesus and his way. Nothing more, nothing less.
Thursday, May 25, 2017
Peacemaking
I'm angry and anxious. This is the current state of my soul. It's not that I live there every waking moment, but it is the gravitational pull in my life. Without deliberate effort I land in this this dark realm.
I am growing weary of the ways sin distorts our lives: The lack of wisdom that leads people down paths of abuse; adults who are blind to the ways they hurt others by seeking their own agenda and crushing others under the cogs of their desires.
Deeper still, I have buried my frustrations believing there is nothing I can do. All these buried wounds are being struck again. I am hurt and bleeding.
I'm beginning to realize that I have not practiced the hard work of reconciliation. I've walked away from conflict, seething, thinking the worst about people and their intentions. Rather than confront and seek the path of reconciliation, I've embraced the path of bitterness. It has not worked.
David Fitch's book Faithful Presence challenged me this afternoon. He argues that Christians are called to the hard work of reconciliation in the church, in our community, and in our world. He argues that where there is no reconciliation, there is no gospel. As Paul says, "God in Christ has reconciled the world unto himself . . . And he has given us the ministry of reconciliation" (2 Corinthians 5).
I need to do better. God help me.
Tuesday, April 25, 2017
The Long Longing
"For now we see in a mirror, dimly, but then we will see face to face. Now I know only in part; then I will know fully, even as I have been fully known." (1 Corinthians 13:12-13, NRSV)
As I prepare for this Sunday I've been thinking about these words. They capture the great longing I have.
Paul recognized that we don't see clearly right now. We don't have the answers to all our searching questions. Nor do we have solutions for every problem. Truth be told, all answers create more questions; and all solutions create more problems. We live in world tainted by sin, distorted by evil. Life lacks clarity.
But one day we will see face to face; and we see/experience God fully. Interesting, the longing we have is relieved in a full experience of God.
Paul continues with this thought but now in a different key. He recognized that we know only in part. We don't understand everything about life and faith. But one day will know fully as we have been fully known.
The last line arrests my attention. We are held in love right now--as we have been fully known. We are fully known right now because God is love. One day we will know fully. The longing we have is relieved in knowing God in love.
As I prepare for this Sunday I've been thinking about these words. They capture the great longing I have.
Paul recognized that we don't see clearly right now. We don't have the answers to all our searching questions. Nor do we have solutions for every problem. Truth be told, all answers create more questions; and all solutions create more problems. We live in world tainted by sin, distorted by evil. Life lacks clarity.
But one day we will see face to face; and we see/experience God fully. Interesting, the longing we have is relieved in a full experience of God.
Paul continues with this thought but now in a different key. He recognized that we know only in part. We don't understand everything about life and faith. But one day will know fully as we have been fully known.
The last line arrests my attention. We are held in love right now--as we have been fully known. We are fully known right now because God is love. One day we will know fully. The longing we have is relieved in knowing God in love.
Tuesday, April 18, 2017
Post Easter Relfections
I made it through another Holy Week. It all started with Palm Sunday, continued with Maundy Thursday which included a darkening of the church, then our outdoor Sunrise Service at 6:30 am and finally our Easter Celebration.
I must admit, I have contracted yet again the post-Easter blues. Part of the reason for the blues is everything leading up to Easter was intellectually and emotionally taxing: final approval for our development project, construction drawings, start of the new church year, three days of interviews for ministerial candidates, pastoral reports, and last but not least, Holy Week preparation. Then it all comes to an end with a sense of emptiness and fatigue.
But the deeper reason, I am find myself infected with the post-Easter blues is the knowledge that I can never give expression to the beauty of the gospel. My words and our liturgy are ultimately lacking. They fall short of God's glory and grace.
I'm not suggesting that we necessarily failed, though that might be partially true. We can always learn and do better, but that is not what I mean when I say our words and our liturgy fell short. What I mean can be stated in two simple sentences: First, I REALLY believe in the beauty of the gospel. Second, I never adequately communicate it's beauty.
Think about: The Gospel is beautiful. It is glorious. God in Christ serving us (John 13), reconciling the world unto himself (2 Corinthians 5:18). God in Christ assuming human form, suffering the full weight of sin, evil and death (2 Corinthians 5:21). God in Christ going before us in suffering, death and resurrection (Romans 8:29). God in Christ in hell to break the power of hell (1 Peter 3). God in Christ submitting to his own judgement to make things right; after all, forgiveness is not enough, sin must be dealt with (Romans 3:21-26).
Then there is the resurrection which announces that God's kingdom of peace has truly begun (Acts 10). You see, sin, evil and death could not keep Christ in the grave. God's intention to heal are greater than the worst that can happen (Romans 8, Revelation 1:5).
Equally amazing is wonderful reality that the gospel makes emotional sense. It matches our needs perfectly. We are broken, we need to be healed (1 Peter 2:24). We break others; we need forgiveness and hope for healing for our loved ones. We long for joy, and the gospel promises joy (Philippians 4). We want to love, and Christ give us the means to love (1 John 3, John 15). We believe our love is eternal, and the gospel announces that love is eternal (1 John 4). We want peace, we need peace; the gospel promises us peace (Romans 5:1-5), even in suffering.
It's so beautiful. So beautiful that words fail. On Easter Sunday (and all other Sundays for that matter) we are trying to say the unsayable. Our words can only point as God draws us to experience the truth firsthand.
The question remains, Did we hear and understand, with our hearts? . . . Time will tell, time will tell.
Peace
I must admit, I have contracted yet again the post-Easter blues. Part of the reason for the blues is everything leading up to Easter was intellectually and emotionally taxing: final approval for our development project, construction drawings, start of the new church year, three days of interviews for ministerial candidates, pastoral reports, and last but not least, Holy Week preparation. Then it all comes to an end with a sense of emptiness and fatigue.
But the deeper reason, I am find myself infected with the post-Easter blues is the knowledge that I can never give expression to the beauty of the gospel. My words and our liturgy are ultimately lacking. They fall short of God's glory and grace.
I'm not suggesting that we necessarily failed, though that might be partially true. We can always learn and do better, but that is not what I mean when I say our words and our liturgy fell short. What I mean can be stated in two simple sentences: First, I REALLY believe in the beauty of the gospel. Second, I never adequately communicate it's beauty.
Think about: The Gospel is beautiful. It is glorious. God in Christ serving us (John 13), reconciling the world unto himself (2 Corinthians 5:18). God in Christ assuming human form, suffering the full weight of sin, evil and death (2 Corinthians 5:21). God in Christ going before us in suffering, death and resurrection (Romans 8:29). God in Christ in hell to break the power of hell (1 Peter 3). God in Christ submitting to his own judgement to make things right; after all, forgiveness is not enough, sin must be dealt with (Romans 3:21-26).
Then there is the resurrection which announces that God's kingdom of peace has truly begun (Acts 10). You see, sin, evil and death could not keep Christ in the grave. God's intention to heal are greater than the worst that can happen (Romans 8, Revelation 1:5).
Equally amazing is wonderful reality that the gospel makes emotional sense. It matches our needs perfectly. We are broken, we need to be healed (1 Peter 2:24). We break others; we need forgiveness and hope for healing for our loved ones. We long for joy, and the gospel promises joy (Philippians 4). We want to love, and Christ give us the means to love (1 John 3, John 15). We believe our love is eternal, and the gospel announces that love is eternal (1 John 4). We want peace, we need peace; the gospel promises us peace (Romans 5:1-5), even in suffering.
It's so beautiful. So beautiful that words fail. On Easter Sunday (and all other Sundays for that matter) we are trying to say the unsayable. Our words can only point as God draws us to experience the truth firsthand.
The question remains, Did we hear and understand, with our hearts? . . . Time will tell, time will tell.
Peace
Tuesday, January 31, 2017
Standing For
“Why do we have to voice opinions on the hot-button issues of the day? Instead of ‘Where do you stand?’ why aren’t we talking about ‘with whom are you standing?’ Isn’t it the nature of disciples of Jesus, less to be known for a certain opinion about an issue than to be known for whom we are in relationships with. Show disciples of Jesus a lost cause or an underdog, the sidelined or the undermined, and they become suckers . . . If Jesus fanatics push a hot button, it’s not an issues button so much as it is a relations button. There is no ducking the ugly duckling for Jesus followers.” (Len Sweet, So Beautiful, p. 118)
One of the more troubling aspects of our current cultural climate is the rampant polarization of nearly everything. The question has really become, Where do you stand? And unfortunately there are usually only two positions, diametrically opposed to one another. The end results of this binary worldview are easy to discern: lines drawn in the sand, alliances forged, and wars are waged. Personally, I’m growing a little tired of it all. It’s difficult to even have a meaningful discussion without getting into spitting matches.
So maybe Len Sweet is on to something here. Perhaps our focus has been on principles and not people, rules not relationships, standing against and not standing for. This particular failure is a very subtle trap, especially for Christians who believe in the importance of holiness.
Of course, the issue is not with holiness per se but our definitions of holiness. Too often, holiness is reduced to personal purity at the expense of neighborly care and justice. This type of holiness misses the mark. It leads to pride, which forms Christians into people who are as pure as angels and as mean as demons.
To ensure this doesn’t happen, we must keep three virtues in front us—love, truth and humility. No three words characterize the spirit of Jesus better than these.
He was love through and through. He was also truth; and he loved with truth to liberate us from sin. Last but not least, he was humble, pouring out his life even for his enemies.
So if we are growing in the grace and knowledge of Christ, our lives should begin to take on the form of a humble, loving and truthful disposition. This is our call.
Peace.
One of the more troubling aspects of our current cultural climate is the rampant polarization of nearly everything. The question has really become, Where do you stand? And unfortunately there are usually only two positions, diametrically opposed to one another. The end results of this binary worldview are easy to discern: lines drawn in the sand, alliances forged, and wars are waged. Personally, I’m growing a little tired of it all. It’s difficult to even have a meaningful discussion without getting into spitting matches.
So maybe Len Sweet is on to something here. Perhaps our focus has been on principles and not people, rules not relationships, standing against and not standing for. This particular failure is a very subtle trap, especially for Christians who believe in the importance of holiness.
Of course, the issue is not with holiness per se but our definitions of holiness. Too often, holiness is reduced to personal purity at the expense of neighborly care and justice. This type of holiness misses the mark. It leads to pride, which forms Christians into people who are as pure as angels and as mean as demons.
To ensure this doesn’t happen, we must keep three virtues in front us—love, truth and humility. No three words characterize the spirit of Jesus better than these.
He was love through and through. He was also truth; and he loved with truth to liberate us from sin. Last but not least, he was humble, pouring out his life even for his enemies.
So if we are growing in the grace and knowledge of Christ, our lives should begin to take on the form of a humble, loving and truthful disposition. This is our call.
Peace.
Wednesday, November 9, 2016
Fear of God and Relational Wholeness
"When people are no longer awed, respectful, or fearful of God's holiness, the community is put at risk." (Walter Brueggemann)
In 2 Samuel 6, we encounter the strange holiness of God. A holiness that can't be presumed upon, used or manipulated for one's own agenda. A holiness so powerful that if it is not respected, trouble ensues. No doubt, David and Israel learn this truth after the death of Uzzah.
I connect this idea with the notion that the beginning of wisdom is the fear of the Lord (Proverbs 1:9). Fearing God creates a foundation for life that leads to a holiness that can be characterized by relational health. Failure to fear God creates a void, a void that leads us down paths of foolishness.
I believe this makes sense. If God is feared, then communities have a much better chance of being healthy. The God we serve is the God who commands us to love and serve our neighbors, even if our neighbors are strangers or enemies.
You see, we don't believe in two great commandments that conflict with one another. We don't believe that we are to love and serve God; and then love and serve our neighbor. This approach creates problems because we might conclude serving God trumps (no pun intended) serving our neighbor. Then we will be justified in sacrificing people on some sort of religious principle or agenda. This is not the Jesus way.
Instead, we believe in a single commandment with two parts that can't separated. To fear God is to love the other. To fear God is to pursue mercy. To fear God is to be fair. To fear the God who revealed himself in Jesus is to embrace his sacrificial love. To fear God is to care deeply about the well-being of others.
As John writes: "This is His commandment, that we believe in the name of His Son Jesus Christ and love one another, just as He commanded us" (1 John 3:23). Everyone who does not love has missed the mark: "He who does not love abides in death" (1 John 3:14). Notice again the tight connection between God and love: "Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God" (1 John 4:7-8).
We can see this at work in our lives. When we lose our fear of God, we will tend to serve something else. We might serve money or our own agenda or our image. Then we will sacrifice other people on the alter of our agenda.
However, when we serve God, truly with respect and reverence, we find a different path. Fear of God frees us to pursue the truth, placing us on a trajectory of personal transformation. Fear of God gives us the strength to forgive because we understand that our own sins have been forgiven. With God, we are free to love because the other person doesn't have to be a god for us, therefore we can love without having to control.
So perhaps, this text is a powerful reminder that fear of God must be at the center of our lives. Without it, we drift. We move away from what is truly life giving.
Peace.
In 2 Samuel 6, we encounter the strange holiness of God. A holiness that can't be presumed upon, used or manipulated for one's own agenda. A holiness so powerful that if it is not respected, trouble ensues. No doubt, David and Israel learn this truth after the death of Uzzah.
I connect this idea with the notion that the beginning of wisdom is the fear of the Lord (Proverbs 1:9). Fearing God creates a foundation for life that leads to a holiness that can be characterized by relational health. Failure to fear God creates a void, a void that leads us down paths of foolishness.
I believe this makes sense. If God is feared, then communities have a much better chance of being healthy. The God we serve is the God who commands us to love and serve our neighbors, even if our neighbors are strangers or enemies.
You see, we don't believe in two great commandments that conflict with one another. We don't believe that we are to love and serve God; and then love and serve our neighbor. This approach creates problems because we might conclude serving God trumps (no pun intended) serving our neighbor. Then we will be justified in sacrificing people on some sort of religious principle or agenda. This is not the Jesus way.
Instead, we believe in a single commandment with two parts that can't separated. To fear God is to love the other. To fear God is to pursue mercy. To fear God is to be fair. To fear the God who revealed himself in Jesus is to embrace his sacrificial love. To fear God is to care deeply about the well-being of others.
As John writes: "This is His commandment, that we believe in the name of His Son Jesus Christ and love one another, just as He commanded us" (1 John 3:23). Everyone who does not love has missed the mark: "He who does not love abides in death" (1 John 3:14). Notice again the tight connection between God and love: "Beloved, let us love one another, for love is from God; and everyone who loves is born of God and knows God" (1 John 4:7-8).
We can see this at work in our lives. When we lose our fear of God, we will tend to serve something else. We might serve money or our own agenda or our image. Then we will sacrifice other people on the alter of our agenda.
However, when we serve God, truly with respect and reverence, we find a different path. Fear of God frees us to pursue the truth, placing us on a trajectory of personal transformation. Fear of God gives us the strength to forgive because we understand that our own sins have been forgiven. With God, we are free to love because the other person doesn't have to be a god for us, therefore we can love without having to control.
So perhaps, this text is a powerful reminder that fear of God must be at the center of our lives. Without it, we drift. We move away from what is truly life giving.
Peace.
Thursday, November 3, 2016
Embracing Uncertanity
Perhaps few things are more dangerous than absolute certainty. It is tempting to believe that one's opinions are perfect and unassailable.
At best, such a stance keeps us from dialogue. At worst, it creates enemies of people who think differently. When this absolute certainty about an opinion is coupled with a belief in God, then one feels righteous in the denigration of the other.
As Christians, we are called to a humility. We believe God. Yet that belief is shrouded in mystery. There is so much we don't know, don't understand.
But this goes to the core of our belief. We don't hold the universe together. We don't have to make history turn out right. This is God's job. We don't have to defend God, nor do we need to be heard. We don't have to other people or legislate behavior. Instead, we can love. We can embrace hope. We can walk in faith.
The words of Bono have been echoing in my ears lately: "I can stand up for hope, faith, love/But while I'm getting over certainty/Stop helping God across the road like a little old lady."
I'm not entirely sure what these words mean. Nonetheless, I like them. They speak to me, reminding me that we can live in hope, faith and love without certainty. Furthermore, God is in control. He does not need our help. We can witness without winning.
More to come . . .
Peace.
Tuesday, August 2, 2016
When We Become Our Own Judge
A couple of weeks ago I preached from a very dark passage of scripture, Judges 19-21. Here are some thoughts that continue to haunt me from that text:
First, when everyone does what is right in their own eyes the ones who suffer the most are those without power. The judgement that is repeated near the end of Judges is that everyone is doing what is right in their own eyes. Then in the last few chapters we see the consequences of this way of life--abuse, neglect and violence, mostly toward women. The Levite's concubine is raped, then cut into pieces. Then a town is destroyed and girls are abducted from Shilo to provide virgins for the Benjaminites. It's those without power who suffer the most when everyone does what is right in their own eyes.
Second, the lies of the Levite sustain the chaos of the text. Read it for yourself. The Levite is less than honest as he recounts what has happened: He doesn't assume responsibility; after all he is the one who handed his concubine over to be raped. He claims the leaders of Gibeah are the perpetrators when in reality it was some wicked men. He also says, they wanted to kill him, which is not true either. His speech is inflammatory. It provokes a violent response. Words matter. We must take heed.
Thirdly, Israel is so far gone that even when they try to put things right, they make a mess. Israel resorts to violence to solve the problem that their own violence has created. It's as if they can't imagine another way of life. They use violence to provide wives for the 600 remaining Benjaminite men. It's a mess. Even when Israel tries to make things right, they create more chaos. It's as if they have no other paradigm than that of force, pragmatism and expediency.
All of this makes me long for Gods kingdom. This is our hope, the gospel Jesus preached: "The Kingdom of God has come near, repent and believe the good news" (Mark 1:15).
Wednesday, April 29, 2015
Random Thoughts About the Church
I've recently finished a book that confirmed so many of my own thoughts on the church. It's entitled, Shrink: Faithful Ministry in a Church-Growth Culture by Tim Suttle. I'll list some of the main ideas the book has reestablished in my heart.
The church is not called to grow nor to shrink but to be the church. I heard this line from a professor nearly 20 years ago, and it has stayed with me. Granted, I always haven't embraced this approach. I'll admit it: I've been driven by fear to embrace a plan promising church growth. Nonetheless, I've frequently come back to this central thought. It has kept me grounded.
Making growth your goal can be toxic. Churches committed to nickels and noses can easily fail to be the church. Sometimes, churches need to slow down and be thoughtful. Focussing on nickels and noses might make this impossible. Also, what we are called to embrace as Christians might not result in numerical growth; it might even be detrimental to numerical growth (John 6:66). I outlined a book several years ago for the fun of it. The title is an attempt to be funny: "Your Church isn't Growing? Blame Jesus." The point is, Jesus is the hope of the world, but he is also a crucified savior, rejected by those who prefer business as usual. The Kingdom of God creates both friends and enemies. Growth should be a concern, yes. However, I'm not convinced it's a good goal in and of itself. Being faithful to Jesus' mission is a healthier goal.
Success-driven churches can easily lose a relational focus. In the church we have too many agendas that knock us off course. Jesus says in John 15:8, "In this my father is glorified, that you bear fruit and become my disciples." The fruit to which Jesus calls us in John 15 is living a life of love. What if the church stayed committed to this one simple agenda--living in God's love and sharing God's love. Perhaps fewer people would leave churches; and churches would be much stronger. You see, the church first and foremost is not about getting my needs met, nor is church about money, carpet or chairs. Fundamentally, church is about relationships and loving each other the way Jesus loved us. What if everyone simply wanted to grow in the sacrificial love of Jesus. Nothing else. What would the church look like?
Pragmatism is an idol in the church. I resent any seminar or conversation that begins with some story or guarantee on how this new plan will work. Don't get me wrong, I am interested in whether or not things work. However, I first want to know is this plan good. Does it reflect God and his dream for the world? Is it right and true to Jesus? Once I've heard the theological rationale, then I'm interested in how one might move forward with this new idea. We should never embrace something just because it works. Think about how far that logic will take you. There are lots of things that will work, but they might not reflect the God we worship.
Making growth your goal can be toxic. Churches committed to nickels and noses can easily fail to be the church. Sometimes, churches need to slow down and be thoughtful. Focussing on nickels and noses might make this impossible. Also, what we are called to embrace as Christians might not result in numerical growth; it might even be detrimental to numerical growth (John 6:66). I outlined a book several years ago for the fun of it. The title is an attempt to be funny: "Your Church isn't Growing? Blame Jesus." The point is, Jesus is the hope of the world, but he is also a crucified savior, rejected by those who prefer business as usual. The Kingdom of God creates both friends and enemies. Growth should be a concern, yes. However, I'm not convinced it's a good goal in and of itself. Being faithful to Jesus' mission is a healthier goal.
Success-driven churches can easily lose a relational focus. In the church we have too many agendas that knock us off course. Jesus says in John 15:8, "In this my father is glorified, that you bear fruit and become my disciples." The fruit to which Jesus calls us in John 15 is living a life of love. What if the church stayed committed to this one simple agenda--living in God's love and sharing God's love. Perhaps fewer people would leave churches; and churches would be much stronger. You see, the church first and foremost is not about getting my needs met, nor is church about money, carpet or chairs. Fundamentally, church is about relationships and loving each other the way Jesus loved us. What if everyone simply wanted to grow in the sacrificial love of Jesus. Nothing else. What would the church look like?
Pragmatism is an idol in the church. I resent any seminar or conversation that begins with some story or guarantee on how this new plan will work. Don't get me wrong, I am interested in whether or not things work. However, I first want to know is this plan good. Does it reflect God and his dream for the world? Is it right and true to Jesus? Once I've heard the theological rationale, then I'm interested in how one might move forward with this new idea. We should never embrace something just because it works. Think about how far that logic will take you. There are lots of things that will work, but they might not reflect the God we worship.
Simply put, the church is called to witness to the liberating light and love of Jesus that has come and is coming in his kingdom. The results are in God's hands. Some churches will grow, others won't. Much of it depends upon your soil. Bottomline, let's learn to be faithful to Christ. We don't have to win, we just have to be witnesses to the great story that Israel's crucified messiah is the Lord of history.
Peace.
Thursday, April 16, 2015
The Cross: How to Be Human
I believe the cross reveals, among many other things, what it means to be human. The cross is not merely some sort of bridge that enables us to have life after death. It also reveals a distinct way of life affirmed by God.
Remember, the resurrection of Jesus does not cancel the cross but confirms it. The resurrected Jesus is the crucified savior. What remains visible on the resurrected Jesus are the scars from ignoble death (Luke 24). Even at the end of time, we worship the lamb, "looking as if it had been slain" (Rev. 5, NIV). This slaughtered lamb is the one who controls history; he is the one who can open the scrolls. The cross is central to who God is, and how he wants us to live as humans.
For example, the cross teaches us that to be human is to repent of sins. Jesus not only suffered and died for our sins, he resisted sin his entire life, faithfully loving to the very end. He waged a war against all that is evil while being perfectly faithful to God. His life serves as a powerful example of our need for forgiveness. When we look to the cross, we are confronted with the ugliness of our sins--look at what we are capable of. At the same time, when we look at the cross, we see our need for forgiveness. Very few things are more dangerous than the belief that we are blameless. The cross helps us see our need and gives us the freedom, because we are loved and forgiven, to repent.
But there's more: The cross also reveals that to be human is to pour out our lives for others. Jesus is the human one, the leader of a new race (Rom. 5). He shows how to live. The cross is the climax of his sacrificial way of life. And of course, we too are called to take up our cross in sacrificial ways of living. To be human then is not to live in constant competition with others, trying to outmaneuver or dominate, but to serve and give. The human maturity we celebrate is not about autonomy nor about achieving great things at the expense of others. Rather we celebrate a human maturity characterized by interdependence, agape love, service and compassion.
There is more, but two is enough for now. The cross calls us to repent from the ways of the world that reject Jesus. Part of what this means is that we are called to reject our desire to dominate and control others. Instead we are called to serve.
The cross reveals what it means to be human.
Peace.
Remember, the resurrection of Jesus does not cancel the cross but confirms it. The resurrected Jesus is the crucified savior. What remains visible on the resurrected Jesus are the scars from ignoble death (Luke 24). Even at the end of time, we worship the lamb, "looking as if it had been slain" (Rev. 5, NIV). This slaughtered lamb is the one who controls history; he is the one who can open the scrolls. The cross is central to who God is, and how he wants us to live as humans.
For example, the cross teaches us that to be human is to repent of sins. Jesus not only suffered and died for our sins, he resisted sin his entire life, faithfully loving to the very end. He waged a war against all that is evil while being perfectly faithful to God. His life serves as a powerful example of our need for forgiveness. When we look to the cross, we are confronted with the ugliness of our sins--look at what we are capable of. At the same time, when we look at the cross, we see our need for forgiveness. Very few things are more dangerous than the belief that we are blameless. The cross helps us see our need and gives us the freedom, because we are loved and forgiven, to repent.
But there's more: The cross also reveals that to be human is to pour out our lives for others. Jesus is the human one, the leader of a new race (Rom. 5). He shows how to live. The cross is the climax of his sacrificial way of life. And of course, we too are called to take up our cross in sacrificial ways of living. To be human then is not to live in constant competition with others, trying to outmaneuver or dominate, but to serve and give. The human maturity we celebrate is not about autonomy nor about achieving great things at the expense of others. Rather we celebrate a human maturity characterized by interdependence, agape love, service and compassion.
There is more, but two is enough for now. The cross calls us to repent from the ways of the world that reject Jesus. Part of what this means is that we are called to reject our desire to dominate and control others. Instead we are called to serve.
The cross reveals what it means to be human.
Peace.
Wednesday, April 1, 2015
The Cross and the Trinity
As I continue to think about the cross, I've been reminded again that the cross reveals the very nature of God's love. The cross is not an aberration in the life of God. Rather the cross reveals the heart of God.
In the cross we see God's self-emptying, vulnerable love. As Paul states, God was in Christ reconciling the world unto himself. God comes in Jesus and gives his life as a ransom for many. The world and it's selfish agenda rejects Jesus and puts him to death (1 Corinthians 1). The Spirit raises Jesus from the dead (Romans 1.1-4).
Yet, there is even more depth. God gives all things to Jesus. Jesus in turn gives his life as a living sacrifice to God, praying not my will but yours be done. He loves to the very end, serving others. (John 13)
A similar movement is found in 1 Corinthians 15.24-28. Jesus is proclaimed as Lord, God has put all things under his authority. Yet, Jesus gives all things back to God so that God might all in all.
What we see then is a mutuality in the very heart of God. God and Jesus giving and receiving, and the Spirit holding all together as the bond of love (Heb. 9.14).
To me the cross makes all of this plain. Christ is emptying himself, knowing that the Father has given him all things through the Spirit who rests on Jesus throughout the gospels and then raises him from the dead.
What this means is that our love, should be characterized by a similar mutuality. Our virtue should entail a giving and receiving, a vulnerability and a self-donation.
In other words, we are not made to be autonomous moral heroes who stand above the crowd. Rather we're called to be servants, who give without trying to control, win or profit.
Peace.
In the cross we see God's self-emptying, vulnerable love. As Paul states, God was in Christ reconciling the world unto himself. God comes in Jesus and gives his life as a ransom for many. The world and it's selfish agenda rejects Jesus and puts him to death (1 Corinthians 1). The Spirit raises Jesus from the dead (Romans 1.1-4).
Yet, there is even more depth. God gives all things to Jesus. Jesus in turn gives his life as a living sacrifice to God, praying not my will but yours be done. He loves to the very end, serving others. (John 13)
A similar movement is found in 1 Corinthians 15.24-28. Jesus is proclaimed as Lord, God has put all things under his authority. Yet, Jesus gives all things back to God so that God might all in all.
What we see then is a mutuality in the very heart of God. God and Jesus giving and receiving, and the Spirit holding all together as the bond of love (Heb. 9.14).
To me the cross makes all of this plain. Christ is emptying himself, knowing that the Father has given him all things through the Spirit who rests on Jesus throughout the gospels and then raises him from the dead.
What this means is that our love, should be characterized by a similar mutuality. Our virtue should entail a giving and receiving, a vulnerability and a self-donation.
In other words, we are not made to be autonomous moral heroes who stand above the crowd. Rather we're called to be servants, who give without trying to control, win or profit.
Peace.
Wednesday, March 25, 2015
Sacrificial Service
I'm still thinking about the last three sermons. Each Sunday we looked at the three passion predictions in the Gospel of Mark (8:31-9:1; Mark 9:30-49; Mark 10:32-45. Two brief thoughts:
First, I find it interesting that when the disciples remain clueless, Jesus calls them to embrace a practice. Remember, there is a three-fold pattern in each passion prediction: 1) Jesus announces his impending suffering and death; 2) the disciples reveal their ignorance by rebuking Jesus or seeking status; 3) Jesus calls them to a practice (deny yourself/take up your cross, serve the weak, become a servant of all). It's interesting. Jesus doesn't offer another lesson. Nor does he exegete more scripture. Rather, he calls them to a practice that reflects the cross. So perhaps the best way to understand the cross is put it into practice. Try it on for size; then you'll understand God's love more fully and the way to true life.
Second, I can't get over the fact that Jesus calls us to live out the atonement. As I tried to state last Sunday, the atonement is not merely a doctrine to be believed but a way of life. In the last passion prediction, Jesus links his own explanation of atonement to the call for disciples to be servants. Jesus came to serve and to give his life as a ransom, so we must be a servant community--a community that reflects God's atoning love in Christ. We are to be caught up into God's love. The logic is simple: The cross reveals God's love; therefore, we should be a community of the cross, participating in his love.
I hope all of this makes some sense. It's okay if it doesn't. It's hard to take in. I'm finally starting to get it.
Peace.
First, I find it interesting that when the disciples remain clueless, Jesus calls them to embrace a practice. Remember, there is a three-fold pattern in each passion prediction: 1) Jesus announces his impending suffering and death; 2) the disciples reveal their ignorance by rebuking Jesus or seeking status; 3) Jesus calls them to a practice (deny yourself/take up your cross, serve the weak, become a servant of all). It's interesting. Jesus doesn't offer another lesson. Nor does he exegete more scripture. Rather, he calls them to a practice that reflects the cross. So perhaps the best way to understand the cross is put it into practice. Try it on for size; then you'll understand God's love more fully and the way to true life.
Second, I can't get over the fact that Jesus calls us to live out the atonement. As I tried to state last Sunday, the atonement is not merely a doctrine to be believed but a way of life. In the last passion prediction, Jesus links his own explanation of atonement to the call for disciples to be servants. Jesus came to serve and to give his life as a ransom, so we must be a servant community--a community that reflects God's atoning love in Christ. We are to be caught up into God's love. The logic is simple: The cross reveals God's love; therefore, we should be a community of the cross, participating in his love.
I hope all of this makes some sense. It's okay if it doesn't. It's hard to take in. I'm finally starting to get it.
Peace.
Wednesday, November 12, 2014
Looking Toward Sunday
Over the years I've been intrigued by the idea that what we need as followers of Christ is a transformation of our desires. The idea comes from some of the great thinkers of the church--Gregory of Nyssa, Augustine and Aquinas to name a few.
The thought works like this: To be human is to crave. What motivates us, what keeps moving is our desires. The problem is those desire have become distorted. We become attached to all the wrong things. Or you might say we love the gifts of God more than we love God, turning his gifts into idols. This distorts our life in countless ways often making us anxious and mean.
The only ultimate satisfaction our cravings will find is in God. Our desires are unlimited; they're infinite. Nothing can match our infinite desires except an infinite God.
Paul points us in this direction in Philippians. "Not that I have already obtained this or have already reached the goal, but I press on to make it my own, because Christ Jesus has made me his own. Beloved, I do not consider that I have made it my own; but this one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the heavenly call in Christ Jesus." (Philippians, 3:12-14, NRSV) The word for "straining forward" (Gk: epektasis) is an important one for Gregory of Nyssa. He taught that this word captured the Christian's life well. The Christian is one who is straining forward, reaching out, wanting more of the infinite God.
It makes sense. Once you taste the goodness of God, you want more. Your infinite desires can only be matched by a God of infinite love and goodness. I pray your heart will experience God's goodness and grace and so be transformed as you move from one degree of glory to the next.
The thought works like this: To be human is to crave. What motivates us, what keeps moving is our desires. The problem is those desire have become distorted. We become attached to all the wrong things. Or you might say we love the gifts of God more than we love God, turning his gifts into idols. This distorts our life in countless ways often making us anxious and mean.
The only ultimate satisfaction our cravings will find is in God. Our desires are unlimited; they're infinite. Nothing can match our infinite desires except an infinite God.
Paul points us in this direction in Philippians. "Not that I have already obtained this or have already reached the goal, but I press on to make it my own, because Christ Jesus has made me his own. Beloved, I do not consider that I have made it my own; but this one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the heavenly call in Christ Jesus." (Philippians, 3:12-14, NRSV) The word for "straining forward" (Gk: epektasis) is an important one for Gregory of Nyssa. He taught that this word captured the Christian's life well. The Christian is one who is straining forward, reaching out, wanting more of the infinite God.
It makes sense. Once you taste the goodness of God, you want more. Your infinite desires can only be matched by a God of infinite love and goodness. I pray your heart will experience God's goodness and grace and so be transformed as you move from one degree of glory to the next.
Wednesday, October 22, 2014
A Modest Proposal--At Least Listen
Last week we talked a bit about the fifth commandment--"honor your father and mother." The command establishes a hierarchy for ancient Israel. It provides order; and it is the mechanism through the faith is passed on (working from the assumption that one generational is honorable, of course).
The command also invites us to consider others we are called to honor. Hebrews 13 instructs us to obey and submit to our spiritual leaders. 1 Peter calls us to honor the emperor and our masters, even when we are treated poorly.
I believe that all of this is a little troubling to our modern ears. We have been trained to believe that we should be free from all authority and tradition. No doubt, this modern movement has created much good in our world. There were beliefs that needed to be challenged, superstitions that needed to be set aside and corrupt leaders in need of correction. Yet, I fear we've taken all of this a little too.
Now, we believe that we can be our own authority in matters of faith and life. This is part of the struggle some have with church. They state, I don't want anyone telling me that there might be a better way to live or a better way to believe. I want to be free to forge my own path. I want to interpret the Bible on my own.
Again, this stance has its place in some circumstances. However, as a way of life, it is dangerous. When we are left to ourselves we become less than our true selves. As humans we are really good at self-deception. We can easily paint ourselves with the best colors, glossing over some of our deepest faults. Without the help of others guiding us, we can remain stuck in ways that hurt us and others. Furthermore, wisdom is usually passed down from one generation to the next.
Therefore my modest proposal is that we at start by listening well. Listen carefully to those who have gone before, to those who have lived the life well. Listen carefully to loving friends and faithful leaders.
Jesus says beware of how you listen: "Then pay attention to how you listen; for to those who have, more will be given; and from those who do not have, even what they seem to have will be taken away." The point is, those who lean in hungry to learn are those have and receive more; those who fold their arms, roll their eyes and shut their ears--either out of boredom or arrogance--are those who lose what they thought they had. One is blessed, the other is not.
Another way to put it is to say that if we truly want to grow in the wisdom and knowledge of God's son, Jesus Christ, then we will be hungry--hungry to learn, hungry to listen and honor those who are truly honorable.
Let's listen well then, longing to grow in the grace and knowledge of Jesus Christ.
The command also invites us to consider others we are called to honor. Hebrews 13 instructs us to obey and submit to our spiritual leaders. 1 Peter calls us to honor the emperor and our masters, even when we are treated poorly.
I believe that all of this is a little troubling to our modern ears. We have been trained to believe that we should be free from all authority and tradition. No doubt, this modern movement has created much good in our world. There were beliefs that needed to be challenged, superstitions that needed to be set aside and corrupt leaders in need of correction. Yet, I fear we've taken all of this a little too.
Now, we believe that we can be our own authority in matters of faith and life. This is part of the struggle some have with church. They state, I don't want anyone telling me that there might be a better way to live or a better way to believe. I want to be free to forge my own path. I want to interpret the Bible on my own.
Again, this stance has its place in some circumstances. However, as a way of life, it is dangerous. When we are left to ourselves we become less than our true selves. As humans we are really good at self-deception. We can easily paint ourselves with the best colors, glossing over some of our deepest faults. Without the help of others guiding us, we can remain stuck in ways that hurt us and others. Furthermore, wisdom is usually passed down from one generation to the next.
Therefore my modest proposal is that we at start by listening well. Listen carefully to those who have gone before, to those who have lived the life well. Listen carefully to loving friends and faithful leaders.
Jesus says beware of how you listen: "Then pay attention to how you listen; for to those who have, more will be given; and from those who do not have, even what they seem to have will be taken away." The point is, those who lean in hungry to learn are those have and receive more; those who fold their arms, roll their eyes and shut their ears--either out of boredom or arrogance--are those who lose what they thought they had. One is blessed, the other is not.
Another way to put it is to say that if we truly want to grow in the wisdom and knowledge of God's son, Jesus Christ, then we will be hungry--hungry to learn, hungry to listen and honor those who are truly honorable.
Let's listen well then, longing to grow in the grace and knowledge of Jesus Christ.
Wednesday, October 15, 2014
As Smart As A Mule
“Let's start with that most offensive of mule stereotypes, namely that they are stubborn. Nothing could be further from the truth, according to mule expert John Hauer, author of The Natural Superiority of Mules (Skyhorse Publishing) just out in its second edition. As he explains, mules aren't stubborn. They're simply too intelligent to do stupid things. They also have a powerful self-protective streak. Load up a mule with too much weight and it'll refuse to budge. But when you lighten the load to a point the mule deems acceptable, it'll get moving sure enough. Another example: When a mule is exhausted after a long day on the trail, it'll stop. Stubbornness? No. Self-preservation. By contrast, a horse can be ridden to death . . . “ "(The Misunderstood Mule,” Saturday Evening Post, May 1, 2014)
Perhaps this quotes speaks to us about the wisdom of the Sabbath. Last Sunday we looked at the fourth command from Exodus 20--the invitation to take a Sabbath. I suggested the Sabbath is a liberating practice that should shape the way we live in the world.
One of the things I discovered is the richness of the Sabbath. The word Sabbath means "to stop." Accordingly, everyone and everything is supposed to rest in Israel--workers, resident aliens, animals, and even the land (Leviticus 23 & 25). This resting should shape the way we live. We cease from our restless anxiety and greed. Then, we honor God with others by holding a "holy convocation" (Leviticus 23:3).
How else could Israel remember whose they are and who they are? Put another way, to keep the first three commandments of being rightly related to God and to keep the last five commandments of loving our neighbors well, Israel needed a Sabbath to remind them of their unique call in life. They needed a weekly break to focus on God.
What's the bare minimum for us? I would suggest you consider the following: First, you should be in church every week, unless you're sick or out of town. Make gathering with the people of God a priority and a joyous routine. Where else can you go to hear such wonderful words like love, righteousness, justice, peace, hope and faith? Secondly, find a way to cease from your everyday activities to be attentive to God and others in an extravagant manner-- i.e., a prayer walk, a dinner with friends, an afternoon of rest and reading. These two times might combine; they might not. We're not called to rules but to practices that help us grow in Christ.
Nonetheless, there is too much wisdom in the Sabbath to dismiss it. The only question remains, are we as smart as a mule?
Nonetheless, there is too much wisdom in the Sabbath to dismiss it. The only question remains, are we as smart as a mule?
Thursday, August 28, 2014
Does Everything Have a Reason?
You've probably heard it said a couple of hundred times that "everything happens for a reason." In my experience, Christians and non-Christians alike espouse this naturalistic philosophy. The aphorism is used when the unexpected happens and when hopes are frustrated. But is it true? Does everything happen for a reason?
It seems to me there are some events of unspeakable horror that defy any reasonable explanation. Loss of loved ones, wars, starving children and victims of abuse all represent situations where it would be nearly impossible for me to state, "everything happens for a reason." We must not forget there is evil in this world. Creation is good but broken, and therefore, disorder (irrationality) will win some battles.
On the other hand, it there is a rational order to this universe that is moving all things toward victory. We might call this providence. We've all experienced God's guidance--a closed door that spared us some trouble or a frustrated plan that worked for our good. Goodness does follow us and lead us in ways that surprise us. Yet, we must be careful. Such a belief can't be embraced as a solvent to everything bad. It's not that easy.
Regardless, there is one truth we can affirm. We believe that God is working for our good. It doesn't mean that he is behind everything or is responsible for the evil we experience or even that everything happens for a reason. Rather we believe that God works in all situations for our good as he leads us home. Paul put it like this: "We know that in all things God works for the good of those who love him." God isn't necessarily the direct cause of all things, but he works in all things. For that we can celebrate today!
Tuesday, June 17, 2014
Leisure Time and The End For Which We're Created
"How strange, then, to the modern ear that Aristotle answer his own question, 'What ought we to do when at leisure?' with the response: 'Clearly we ought not to be amusing ourselves, for then amusement would be the end of life.' For Aristotle, we only know how to spend our leisure time if we know what our lives are for and the end to which our lives are to be directed." (Dunnington, Addiction and Virtue, 114-115).
These words are indeed challenging in our current climate. It seems as if one can easily live merely to be entertained. We are consummate consumers, continually searching for another experience, another show, and more excitement. As Christians we should be people of substance and depth, longing to be shaped and transformed by the Truth.
It would be fun for us to think about what we do with our leisure time and what it says about what we truly value. This question is more critical at a time when church attendance is waning and the amount of time people spend watching TV is increasing.
Granted we don't want to fall prey to legalism, where we assign artificial standards and regulate other's lives, but perhaps God's grace is calling us to something more than just living to keep ourselves entertained.
Peace.
Wednesday, November 16, 2011
Belief in Free Will?
(Before you read this, please note, I'm not trying to start a fight with anyone. This is a topic to be discussed between Christian brothers and sisters who recognize that we are trying to describe an ineffable God, who is beyond our understanding, and who eludes our grasp. We all see through a glass darkly, therefore imperfectly this side of heaven. Nonetheless, I feel talking about theological differences helps us clarify what we believe, while recognizing that these differences do not need to separate or divide us. With all this in mind, feel free to journey with me.)
One of the more interesting comments he makes is that the heart of Arminian theology is not free will. Quite honestly this statement was news to me. I had assumed, along with most everyone else, that free will is the dividing line, the central issue that separates the Calvinists from the Wesleyans. However, the issue is much deeper than to believe or not to believe in free will.
Olson writes: "Arminianism begins with God's goodness and ends by affirming free will. The latter follows from the former, and the former is based on divine revelation; God reveals himself as unconditionally and unequivocally good, which does not exclude justice and wrathful retribution. It only excludes the possibility of God sinning, willing others to sin or causing sin" (99).
In other words, Arminius was somewhat troubled by certain schemes that suggest sin was willed or caused by God. According to some, since God controls absolutely everything, including human choice, God also caused or willed the first human couple to sin. Furthermore, many work from the assumption that God has already foreordained some to be saved and others to be damned. According to Arminius views like this implicate God in the sin and evil of the world.
But if God is good and just, it would seem impossible for God to set up a universe where both sin and evil would be inevitable. This is where free will is affirmed. God created the world and humans with the ability to resist his love, otherwise a true relationship is not possible.
Now such an affirmation does not deny that God is not in control. Nor does it deny that God is capable of controlling the decisions of certain people for his good purposes. The bible affirms that God is in control and that he does control history through the actions of others. What Arminius denies is that God controls all human choices, especially the choice to rebel against God. For doesn't scripture teach that God desires the salvation of every human being? 1 Timothy 2:4 and 2 Peter 3:9 seem to suggest that it does.
Now the question remains, Does this mean humans actually choose God? The answer is no. We don't choose God. Rather, God calls and woos and directs and persuades. Arminius calls this work of God prior to our acceptance of his mercy as prevenient grace, the grace that goes before. You see, before saying yes to God's forgiving love, God was there guiding and directing. Therefore we can never take credit for our choice. It's all of God. The only real freedom we have is the freedom to resist. That's it.
In short, God is good, thoroughly good, he wills the harm and destruction of no one but works for the healing of all.
Peace.
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