18 February 2018
What did I say to her? Well, what could I say to her? I had no idea what she was talking about, to be completely honest about it. After a few moments of a marginally less confrontational discussion I discovered that she was referring to a community issue involving the public school system, and I was completely unaware of what was going on. In the days that followed I asked around and, as it turns out, very few people knew much about the conflict, as it had something to do with mostly closed-door discussions involving the teacher union and upcoming contracts (and who knows what else).
But, this particular woman – a retired teacher – had heard my morning message in the context of the world she had dragged in with her that particular Sunday morning. Truth be told, we all do this, and even the best of us get tripped up in our worship and prayer when we cannot shake off the storms that so often whip around us. My point is the perspective that was revealed in her comment: Don't get political in the work of the church has been something that I have been warned against (mostly in more constructive ways than this instance) my entire ministry career. I understand this concept, though I do not believe there is such a thing as an apolitical Christianity. Yet, I am increasingly disturbed when the flag gets draped over the cross and our allegiance to Christ made subservient to our nation.
At this point comes the "full disclosure" for this issue: I am a Constitutional conservative as well as a biblical conservative (though I am not what would be considered a fundamentalist). I am an evangelical pastor presently working in a socially mixed (and somewhat evangelical) denomination. I work hard to understand the matters of faith and freedom so as to be responsible to both. Yet, I also work diligently to keep my political and social ideology held captive to the kingship of Christ Jesus. My ministry work becomes "political" only in those times when social issues decide to cross into the realm of faith and morality – which is increasingly so. But it must be said that my goal is not to support a party, candidate, legislation, or position. My aim is to be a faithful interpreter of Scripture.
Having said that, I wish to make a brief comment on the present nature of our public discourse, especially that which is coming from the church. Yes, don't be political has been the resounding message, in part as backlash to the Moral Majority and Religious Right movements of years past. This is understandable, but now the pendulum is swinging too far the other way. Many contemporary voices within the church have warned against being political, frowning upon evangelical voices engaging in public policy. But as I struggle to make sense of all that's being said and done around me right now, it has become evident: Don't become political ... unless your politics agrees with me.
There is a movement within American Christianity that is moving along these lines, increasing their level of political rhetoric with the implied tag-along of if you don't agree with these political positions you are probably not seriously following Christ.
Our culture is presently working through the emotional aftermath of a mass murder at a high school. There are many who are (rightfully) disturbed by this event, and the recent string of such violence over the past few years. It is unfortunate that so many rush to advocate their position rather than to grieve and pause and pray before speaking. Far too many politicians and pundits race to be the first one to call for an advancement of their position, and the church doesn't need to contribute to that noise. If the gospel is as emotionally-reactive as the world, then what good is it?
The voices that have clamored Don't get political have reminded us that the answer doesn't come from improved legislation or policy. On this we can find agreement. But in the wake of this tragedy even voices from within the church are jumping on the law-making bandwagon because, "thoughts and prayers are not enough without policy and action," as one on-liner has said. Of course, there are many secular voices who have already seized this opportunity to mock the effectiveness of prayer (their heyday was Sutherland Springs). Does the church need to contribute to this?
When I speak about the atrocity of abortion, with more than 60 million lives violently ripped out of their mother's wombs in this country alone since 1973, I am told that it is not my place to become political (as if this were a political problem and not a moral issue). And many in the church remain silent. When gun deaths reach into the thousands in our society (a number that has decreased in the last number of years), we must take up the cause loudly.
When I speak about the millions of lives that are caught up in human slavery and trafficking, the issue is typically mulled over for a moment and then shrugged off (sometimes, even a joke about prostitution is thrown in). And many in the church remain silent. When the cultural crowd gets loud about DACA then it is a Christian 'duty' to picket prayer breakfasts and label dissenters as hate-filled individuals who lack the love of Jesus in their hearts.
What is missing from all of it is an actual discussion, and actual facts. This is a sad place to be for the church, which is supposed to be the primary place for pursuing truth and life and justice and righteousness in this world. Those who for so long have preached Don't get political have done so on the basis of government not being the forum for such societal change. In a blatant and pathetic irony, those same voices are now unsettled by the thought what needs to change is the human heart. In other words, the gospel is suddenly in need of governmental support if it is to make a difference in our nation. And, what is much worse, it seems to be acceptable from this position to caricature and name-call those with whom one disagrees.
Social issues are social issues, and politics is a terrible place to be the church. I disagree with men and women whom I otherwise admire in the faith on a number of such issues. But it has always been my position to hold together in the unity of Christ more than being divided by national discord. Unfortunately, the emotionally-driven nature of many of the current issues has changed the tone of many in the American church (and not all of them leftist or mainstream – there are many 'conservative evangelicals' who have found their way along this path as well).
I spent many years overly engaged in the political rhetoric of our national culture. It made me angry and miserable most of the time, and there were voices telling me to back away from it. They were right, and the same needs to be said to many today who have suddenly found themselves on the receiving end of political right-and-left and whatever else. It is not for us to be disengaged from public discourse, but to remember that we are to be centered on Christ and tenacious for truth, no matter where it might lead us. The challenges will always be in front of us to live as though Christ were King of this world ... because he most certainly is.
Though I wish I could have a conversation about these matters with many of my friends, I so often refrain for the damage it could do to our relationship and the Spirit of Christ that presently binds us together. That, in and of itself, is a sad sign of our present situation. I do not pray against any other believer, nor do I regard any person (in the faith or otherwise) as an enemy. But I do continually and repeatedly ask for God to show all things in the Light so that all may see and know the truth. I hope that this can invade the church before it is too late.
29 November 2017
If I had cherished sin in my heart,
the Lord would not have listened.
"Everybody wants prayer, but nobody wants to pray." I still remember the old man standing in front of me in that small country church when these words came out of his mouth. From one of my first years in congregational ministry, these words have remained with me ever since. It is a truth that we would rather not think about, although most of us can easily acknowledge its validity.
A life of prayer is hard work, and yet so many in the church will be quick to praise "the power of prayer" even when so few actually spend time alone with God as a part of their daily routine. What is more, most American believers have pushed the practice of prayer to the margins of our discipleship. This is not surprising, for if we do not find value in the practice of prayer, we certainly will not be open to finding the value in learning how to pray. (What might be worse, many contemporary Christians do not think that one can actually learn how to pray – that it must be spontaneous in order to be sincere. What an injustice to many has been done by this perpetuate ignorance.)
Beyond the overall lack of time spent in prayer and meditation on scripture, there is something else that must be addressed. When the psalmist writes his thanksgiving testimony, he states, "If I had cherished sin in my heart, the Lord would not have listened." Perhaps the lack of powerful prayer in the church today is the result of hearts that choose to cherish sin even in their coming before God.
I can admit my own failures in this, for often I find myself under the critique of James, "When you ask, you do no receive, because you ask with wrong motives ..." (Js 4:3). When my prayers seem unanswered, it is easy for me to throw it back on God: You just don't care, do you? or This isn't important enough for you, is it? or He's probably just out to teach me a lesson. All the while, I am missing out on the one thing that my life needs most – to be conformed into the image of Christ, who himself submitted his life to the will of the Father, and who made this his one desire.
So long as we continue to reconcile the ways of the world with the commitment of our faith, we will not understand what it means to be single-minded in our devotion. The more I try to hold on to the things that I regard as of great importance, before I submit myself to my heavenly Father, the more these cherished things in my heart will obstruct my relationship with him. It is the pure in heart that will see God, those who cast aside everything that hinders to run the race with everything they've got.
And yet, "Everybody I know says they need just one thing. But what they really mean is that they need just one thing more."
08 November 2017
Everything is meaningless!
The worldview of the Teacher is framed by the assertion that, "Everything is meaningless." He makes this statement at both the beginning and the end of his thoughts on life. We are challenged in our English translations on the word hebel, which at one time was given as "vanity" but now is here translated "meaningless" (NIV; while NET does well with "futile"). The expression itself is pointing to the absurdity of it all, and it is a statement of frustration with everything that he sees: everything that happens under the sun. We could use modern slang to convey this, ranging from the sanitary to the vulgar.
At the end of the day, this Teacher has observed and engaged life. He has wrestled with it, been knocked down by it, confused by it, and is now over it. He sees that the endless cycles of nature – the movement of sun and moon, wind and rivers – are so constant that the world is void of that which he may regard as novel or unique. It has become rubbish to him. All of this is worthless and empty. And so, he begins his greatest inquiry into life itself with his exasperation: Everything is HEBEL!
Most of us who live in the digital age have quickly discovered this reality itself, without ever having to leave our screens. At first we thought that this was a great novelty and tool for human advancement. And yet, we know that the same cycles of life repeat themselves, leaving us constantly scrolling and clicking and tapping for something that can hold our attention. Truly, there is nothing new under the sun, or perhaps we have learned to appreciate the wonder of nature in the first place.
The world has closed in on most of our imagination, though there are still those who will seek physical, emotional, and spiritual life in a virtual world. The imaginary world we foster in this virtual reality moves us in our physical world as well. This is no simple tirade against virtual content, but rather a consideration of our lives as they interact with increasingly intense experiences "outside of ourselves." But do we ever have a personal experience that can be completely "outside of ourselves" as though we are left unaffected? I am no doctor of psychologist, so I cannot speak to the specifics of the mental or biological nature of this issue. But I am a theologian, and it is undeniable that every experience in our lives affects our spirits.
So, I look at this fascination with a pornographic culture that has exploded to extreme levels since the Western world got online, and the simple connections to immoral behaviors in the physical world, many of which greatly damage others. And I see a large interest in violent, murderous, and grotesque entertainment found in many virtual reality games, movies, and television shows, and the simple connections to violent behavior in the physical world.
There are many voices who still insist that these connections do not exist, either for pointing in other directions or finding blame on a case-by-case basis. And yet, when tragedy and violence happen in our world, there is mass confusion in the society as everyone searches for culpability. The answers are settled on rather quickly, and the solutions come in rapid succession. And yet, as these voices from our culture can point to every jot-and-tittle of what they think ought to change in others, they so easily miss very significant factors right in front of them.
Today, the Hollywood elite mock the faith of those who were in church as a cowardly madman walked in and began shooting. And yet, their own sub-culture is struggling to deal with the sexual violence that apparently has been widespread for many years. Those who have no room for faith and morality in their lives have no basis for making judgments on the prayers of believers. Even before they have emerged from the public release of their debauchery these figures laugh at those whose faith is leading them to a life of more integrity. The Hollywood elite do not understand this, for they have been rolling around in such filth for years, celebrating it in their productions and awarding themselves for their depravity. Hebel!
And so, the discussions of culpability stand at the forefront of our national discussion. Politicians want to blame each other, Twitter celebrities seem to be in a race to see who can be the most vulgar and asinine in their statements, so-called news channels work to advance whatever narrative is most profitable for today, and NFL players are still kneeling for reasons they themselves are yet to understand. The axiom, a conclusion is the place where you got tired of thinking comes into play here: when we don't want to deal with it anymore, blame society as a whole whenever bad things happen.
There are two main problems here: first, this would necessarily including the victims of violence, since they are part of society; second, there are many within society who choose not to participate in this so-called culture of violence and pornography, and whose lives are (in one way or another) working to bring an end to it. But let's remember, in the midst of the voices that cry No More! the ones who hold our society's microphones laugh, ridicule, mock, and dismiss our concerns. In fact, any objection to what is vulgar and shocking today will find the boundaries pushed by someone else tomorrow. And, therein lies the culpability.
Admittedly, not every congregation gets it. But, the church is a place of nonviolence, and the gospel is a message of peace and love and hope and reconciliation. Those who walk with Jesus along this path are not participating with the culture of violence that is supposedly producing our tragedies. Then again, there are many who claim for themselves the mantle of 'Christian' who are perfectly happy to indulge themselves in grotesque, violent, pornographic, immoral filth set before them as entertainment. And since I rarely hear of someone binge-reading their Bible, I'm guessing there is more time spent engaging the depravity than in feasting on the Word. And to say that one's spirit is unaffected by this is incredibly foolish. Such a faith is hebel!
When concerns are raised regarding the morality of a particular television program or film or virtual reality game of some sort, the larger culture typically laughs it off. This is true even within the American church today, where Christian behavior is nearly indistinguishable from worldly behavior. And then the scenarios that once existed on screen become a horrific reality that splatters across our headlines, and the head-scratching cycle begins again. Hebel!
Our situation is simply the front-end message of the gospel: we have a moral problem. Before we rush to blame guns, games, movies, drugs, education, laws, or anything else, it must be acknowledged that humanity's brokenness is the cause for the evils we perpetuate to one another. This is a simple answer, but it is the core of what we need to recognize. The solution is just as simple, though not particularly easy, especially for those so entwined in the world's behavior. The key phrase here is repentance, which will make many roll their eyes at the word's very sound. The key behavior associated with this word is to turn from one course of action or direction, in favor of another. In this case, it would be turning from the immorality and violence in order to walk towards Christ.
For those who are already part of the church this is of paramount importance: It is time to stop trying to reconcile the depravity of our human nature with the gospel. Jesus did not come to make peace with sin and death, but to conquer it. It makes no sense for us to stand in the place of his victory while continuing to engage with the darkness. It is time to stop allowing the grotesque to defile our God-given homes; it is time to stop soiling the wedding clothes of the Lamb's Bride with the disgusting muck of immorality. For that is Hebel while the fullness of life still awaits us in our Creator's world – indeed, he himself has shown us the way to a life more abundant.
Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. (Philippians 4:8)
06 November 2017
Tragedy once again dominates our headlines. Such news is becoming too common for us, as the cultural hysteria seems to confirm. There are those who, in a rush to push their political agendas, trample over the victims in their anger-driven vitriol. And then there are those who will be "shocked" by the news, but will quickly move about their day as though nothing was really going on.
One Christian writer recently connected the divisions and animosity towards one another to the Twitter habits of President Trump. A secular commentator referred to America's "culture of violence" as the reason for mass shootings. And a hundred more voices are already buzzing about the lack of gun control as the primary cause for violence in our country.
I am looking for the reassuring voices that echo the words of Christ: take courage – I have conquered the world. My present post is not directed to those who stand outside of the kingdom of God, who do not consider themselves serious disciples of Jesus. This one is for the church, and for one very good reason: there are matters of faith that those who are not receptive to the Spirit will not understand. When Jesus said, "But when he, the Spirit of truth, comes, he will guide you into all truth" (John 16:13), he was speaking about the ability to hear and understand his message. And coming to understand and accept the gospel — every part of it — is difficult and demanding. Living in the gospel is impossible without the presence of the Spirit, and so is having a mind to understand it.
My concern for the church in this hour is that we are looking at tragedies, especially acts of terrorism against the gathered assemblies of believers in our country, and we are too quick to follow worldly cues in searching for answers. At this point, I should make it clear that we will now have to further limit our discussion to the church in America, as we are so unaccustomed to having our churches come under such attack. Our dialogue must be limited here, because there are believers throughout the world who suffer tremendous tragedy and horrific evil as an ongoing reality of their commitment to Christ. In such places, the church is doing a tremendous work and the work of the Spirit is active and vibrant, and they never get stuck on the question of Why us?
These suffering believers throughout the world already know the problem and the answer: Jesus.
For many years I have heard pastors and church leaders talk about the potential for backlash and violence that can come upon their congregations with a smug, "Well, if we are attacked then we must be doing something right." That overconfidence is quickly reduced to rubble at the slightest sign of trouble, and it is utter theological chaos when a bona fide tragedy arrives. It seems to me, in the words of our songwriting friend, Rich, that "we are not as strong as we think we are."
We say that a person's faith commitment will be evident in the things that they say and do (see Matthew 15:11). We believe that if a person is devoted to the gospel that this will have an effect on their thoughts, their words, their behavior. We say that prayer is essential to the life of the Christian, and that it will form us into the believers Christ has called us to be, and that this will give us the words of Spirit when they are needed most. These are central convictions of spiritual growth and maturity in the faith, and yet so many things are said that do not sound like the gospel.
Perhaps it is true that we are not called to judge anyone for their words or behavior. This is reserved for Almighty God. But perhaps there is enough in scripture to show us that we are indeed called to be fruit inspectors, those who can hear and evaluate one another and speak in ways that sharpen the sword of truth in our lives. Perhaps this means that we can read and hear responses to evil that comes against the Church and know whether the Spirit is present or not.
My current concern is that there are many churchgoers who do not study the Word of truth, do not pray and listen to the Spirit, and are thus sharing a belief that is shaped more by the world than by Christ, and that such messages are readily accepted by others who cannot evaluate from the Word or Spirit.
How can I know these things?
If you believe that hatred is a byproduct of the election of a particular president, then you have not understood the gospel.
If you think that abolishing firearms will put an end to violence (or take a dramatic step in that direction), then you have misunderstood the gospel.
If you consider a church community to be inherently at fault for an act of terrorism against them, then you most likely have not comprehended the gospel.
Specifically to that last point: let me quickly say that I understand that certain religious groups and organizations can say or do things that cause difficulty for themselves. But at no point does this provide justification for shootings and acts of hatred to this degree. To those who suffer as a result of their faith, for the work they are doing to live out the gospel in environments hostile to the message of Christ, again I submit that this is not justification for the work of evil to come upon them. When we consider the "culture of violence" that so many wish to cite, it is important to note that the gospel — by its very nature — works to strip all violence of its power, through the sacrificial service of the Lamb, to be followed by each of his followers. For these reasons, I submit that my last point stands, for there is no justification, even within the gospel, for such evil to come upon the church. What we have instead, is a reason for those who follow Jesus to know that such things will occur.
The promise that Christ gives to his disciples is that he has conquered the world, and evil's fury will not have the final word. In the past number of years those who have modeled this as believers — the demonstration of faith to degrees more shocking than the violence they faced — were those in the Amish community near Nickel Mines in 2006. For so many churchgoers who would consider the Amish faith to be no more than a humorous novelty, when life became deadly serious it was them who showed us the power of the gospel in acts of love and forgiveness. And they showed us courage to walk forward in their faith, with the eyes of the world upon them, unhindered in their devotion.
Such a contrast to the blaming and shaming and shouting that dominates our mainstream culture so much that it dictates the way in which most churchgoers will even begin to process such tragic events. And therein lies the greater tragedy of all, perhaps the very reason why our nation rages in this hour: we have ignored the Spirit's leading, and have now lost our ability to hear.
I mean, just listen to everything that is being said from within the church today ...
28 March 2017
One particular piece that remains with me in regular thought was a special ceremony that took place toward the end of gathering. The temple was welcoming a new member into their official ranks. On this particular day it was a teenage young man who had shown himself committed to the life of that community. I do not remember most of what was said to him by the elder gentleman who was leading the gathering, but what I have not forgotten is the key. As part of his formal welcoming into the group he was handed a key to the main doors of the center (they were meeting in a former church building). As he was given his key he was told: This building is for you; it is for your use in meditation and growth. Come here whenever you need to. Bring your friends and your family to this place, and show them the way that you have learned.
Having been a part of the Christian church since birth, I can say that this sort of mentality is incredibly rare in American evangelicalism. I have seen that most churches guard their keys, many with great fervor, and restrict access to the physical space for a whole host of reasons. Even in churches where every adult member has a key to the building, it is still rare that this should be given over to a teenager (or that a teenager might be considered a full-fledged member in the first place).
I suppose this comes down to being an issue of discipleship: What is the goal of Christian growth, anyway? In this Buddhist temple it was part of the spiritual culture that this young man, regardless of his age, understood the responsibilities of participating in this community. And with those responsibilities came a charge of evangelism and discipleship – bring others and show them. This was clearly an expectation of the journey of meditation and enlightenment, and here was someone coming into his own along the journey. Why would we in the church be so terrified of what might happen if we entrusted our teenagers in the same regard?
In his fantastic book, The Juvenilization of American Christianity, Thomas Bergler says: "Adolescent Christians don't expect to be adults for a long time, so they don't particularly care if their Christianity prepares them for adulthood. They tend to be much more aware of their religious 'rights' than their religious responsibilities" (14–15). I think that sums it up quite nicely, and sheds a particularly bright light on the lack of genuine discipleship within the average American church today.
Many times, when I have relayed my experience of watching this young man receive his key to the temple – in a serious and ceremonial way – I am met with some form of admiration: Wow, they are serious about this. Indeed, they are. Or, perhaps we are not. While it might be a stretch to give out keys to the teenagers, why are we still battling over who among the adults receives keys to the building? (Or, what about every nook and cranny in the building: how many locks does your church kitchen have?)
Rick Bundschuh, teaching pastor at Kauai Christian Fellowship in Hawaii, once wrote of when their church community had built a new campus and decided to give everyone a new key that would open every door in the building (!!!). Yes, this was difficult for some of the congregation to swallow, and I have shared this with a number of pastors and church leaders over the past few years, none of whom have thought it was a good or appropriate idea for their own churches (to be fair, about half have indicated that it would be great if they felt as though their group was ready for this.) But there again we see the problem: are we discipling men and women (and children) into maturing believers who are ready for the responsibilities of faithfulness?
Bundschuh says of their experience: "And while we have had a few bumps along the way (just how did those high school kids get a copy of the key anyhow?), the place is a beehive of activity day and night with people doing the very things that we had hoped they would do. I think people in the real estate business call it 'pride of ownership'" (Don't Rock the Boat, Capsize It, 80).
So, there it is – a short little lesson on discipleship that I found at a Buddhist temple. And I think it has important implications for the American church today. It's amazing what can be discovered by handing one little key to another.