Jacob Restored

27 November 2013

“You showed favor to Your land, O Lord; You restored the fortunes of Jacob.” (Ps. 85:1)

Jacob, after a lifetime of struggling with God and men, becomes Israel.

Israel, charged with a ministry to the nations, is unable to fulfill its role.

Jesus becomes for Israel what Israel could not be for itself.

In the person of Jesus, Israel, God’s firstborn, ascends to the right hand of the Father.

The fortunes of Jacob are restored, not by his sword and his bow (Gen. 48:22), but by the cross.


Happy Reformation Day!

1 November 2013

Okay, so I missed posting this by a day. I’ve had the thing ready for months, and just forgot to switch it over from “draft” to “scheduled.” Anyway, here it is, and enjoy!

On this day in 1517, Martin Luther nailed the 95 Theses to the door of Wittenburg Chapel. Brother Martin, then an Augustinian friar, was simply trying to have a scholarly conversation with the literati of his day. In God’s providence, however, he became the leader of the Protestant Reformation in Germany. I usually post something serious and gratitude-filled today. But sometimes, you just gotta have fun.


Loving Wisely

6 October 2013

The topic of gun violence came up in conversation with someone the other day in a conversation about what it means to love our neighbors well. I was talking with someone who wants to see much more thorough background checks of potential gun owners, and firmly believes that this is a matter of loving your neighbors at a policy level.

I take exception with this at a number of points, starting with the very practical question of what’s “more thorough” than a criminal records check. Credit check? Mental health exam? Examination of your car maintenance records? But let’s assume we can somehow work that out. Let’s talk about the nightmare scenario that this more thorough check, whatever it is, is supposed to prevent.

*****
Tony and Mary were high school sweethearts. After high school, they dated for another year while Tony got established in his job as a mechanic at the local auto shop, then they married. Mary had grown up waitressing in her mother’s diner, but she cut down to half-time after she had their daughter, and quit altogether when she had a second daughter two years later. The second pregnancy got high-risk toward the end, and the doctors told Mary and Tony they couldn’t have any more children.

Tony lost it. Don’t get me wrong, Tony loved his daughters. He wasn’t one of those obsessive fathers that names their daughter George because she was supposed to be a boy. But different people have different dreams in life. Some people want a particular career. Some people want to climb Mount Everest. Some people just want to get really rich. With Tony, it was all about having a son. Fishing together, throwing a football in the front yard in the fall, teaching the boy to grill a steak properly…these were the things that Tony dreamt about. And they were never going to happen.

Tony couldn’t handle it. He started to withdraw from his family. He would come home late from work, sit moodily in the den and watch TV — didn’t matter what — until late into the night, drinking steadily. Increasingly, he would come home drunk to start with. Mary tried to reach out to him, but he lashed out. Mary was already devastated because she couldn’t give him the son he always wanted. When he blamed her, that just made it worse. Then one night, he slapped her.

He cried and said he was sorry, the mark on her cheek had faded by morning, and for a day or two, Mary thought that things might work out. But after a few days, Tony went back to being sullen and drunk in the den. Two weeks later, he hit her again — and this time he split her lip and gave her a black eye. She didn’t leave the house for two weeks, ashamed that someone would see.

Over the next few months, the beatings became more frequent. One night, Mary dreamt that Tony came home drunk and beat her to death, leaving her two precious daughters alone with a drunk and murderous father. She woke up shaking in a cold sweat, stumbled to the bathroom, and puked. Mary tried to talk herself out of it — Tony loved her, she knew it, and he would never hurt the girls — but she couldn’t shake the image from her head. She didn’t get back to sleep that night. Two days later, she packed up the girls while he was at work and went to her mom’s.

That night, Tony showed up drunk and yelling on mom’s front lawn. The police took him home, and Mary went down to get a restraining order the next day. It took Tony two days after the restraining order was issued to violate it. Mary’s mom was at the diner when Tony showed up, kicked in the door, and beat Mary senseless. The police took him to jail, but not for very long. Last night, Tony was released.

Now, thorough background checks and waiting periods are designed for exactly this kind of situation. We are concerned, and rightly so, that Tony is going to go out, buy a gun, and shoot Mary. So because we care about Mary, we are going to make it pretty difficult to get a gun, and we’re going to try to keep cheap handguns of the type Tony would probably buy off the market. Love thy neighbor, right?

But let’s think a little deeper, because love needs to be wise.

Tony’s only an average-sized guy, but he works with his hands every day, and he’s strong. Mary is 5’1″ and 120 lbs. Let’s face it, he is going to show up, and he will beat her when he does. Mary needs to defend herself, and he’s stronger, faster, heavier, and taller. I’ve been teaching practical self defense since 1999; I have helped a number of people like Mary learn to protect themselves. I can help her. You know the first thing I’m going to tell her? Buy a gun. Can she effectively defend herself with her hands alone? Yes, it’s certainly possible, but it helps if she’s quick, aggressive, and skillful. We don’t have a lot of time to build skill, and in any case the object of unarmed combat is to get armed as quickly as possible. She needs a weapon. Can I teach her to use a kitchen knife to protect herself? Again, yes — and I will, cheerfully. If she can’t get a gun, a knife’s a good second choice. But to use it, she has to let him get close to her, and that’s not really a great idea. The best tool for the job, by far, is a handgun or a shotgun. And the guns Mary can afford are going to be the cheap ones.

How’s that Saturday night special ban looking now?

But hey, at least we’re also stopping Tony from getting a gun too, right? Nope. A guy like Tony’s already got a couple or three guns, even if he’s never bought one in his life. His uncle gave him a 12 gauge shotgun for his 16th birthday. When his grandad died, he inherited a .30-06 hunting rifle and the 1911 .45 pistol that grandad carried in the Philippines in WWII. Tony’s not a “gun guy” by any means, but he grew up around guns, knows how to shoot them and keep them clean, and they’re sitting in the back of the closet at home. There’s a couple boxes of ammo on a high shelf in the garage.

So the only thing our law does — besides making us feel like we’re doing something for Mary — is prevent Mary from getting her hands on the tool that she needs to save her life.

*****
Now, we’re Christians here, and we need to see this situation as Christians. The real solution for this situation is not found in getting Mary a handgun nor in preventing Tony from getting his hands on one. The real solution for Mary and Tony is Jesus Christ. As God’s people, we need to gather around Mary and Tony (both!) and minister His grace and love to them both. In many cases just like this, miracles have happened.

Jesus is the answer.

But as Christians in a democracy, we are also the electorate, and we honor or dishonor God by the policies that we allow to be enacted in our name. Jesus is the answer there, too. I question whether our urge to disarm people reflects well on the Man who once told His disciples to sell their coats if necessary to buy a sword.


Grassroots Christendom

29 September 2013

“We’re not really Christians or anything, but will you do our wedding?”

A lot of pastors would say no. “If you just want to get married, the county courthouse is right over there. What would you want a Christian wedding for, if you don’t follow Christ?”

I had always thought I would be one of those pastors. When I was in Bible college and seminary, the arguments always seemed compelling to me. Christian weddings are for Christians. Help them build a strong foundation with some good premarital counseling, and then do the wedding. Kimberly and I did this when we got married, and it really helped — seemed like a great idea to pass it on to others. In fact, a couple of my mentors would refuse to do a wedding if the couple wouldn’t submit to fairly extensive premarital counseling first. I had another mentor that wouldn’t marry a couple that was already living together, because he felt it made a mockery of the marriage ceremony. He would have them live apart for six months before he would do the wedding. I planned to emulate these guys.

Man plans, as the wise man said, and God laughs.

I was a few years out of seminary and working in a church plant when a couple approached me and asked if I would marry them. They were already living together, and they had three kids: one his by a previous relationship, one hers by a previous relationship, and the youngest (a six-year-old) theirs.

Premarital counseling? What for — to prepare them for the hard realities of shared life together? These weren’t starry-eyed kids; they’d been together longer than Kimberly and I had. (I would have more to offer them now, but I had to make a decision based on what I had to offer them then.) Have them live apart for six months? They had a kid.

For me, it came down to something very simple. I had a six-year-old in my church whose mommy and daddy should have gotten married long since. They were willing to rectify the situation. Was I?

In that situation, all my earlier aspirations stood revealed for what they were — a kind of perfectionism. Yes, I will marry you if you’re doing everything right. Yes, I will marry you if you’re not carrying too much baggage. Yes, I will marry you if you conform closely enough to the ideal situation in my head. Yes, I will marry you if you’re good enough.

Jesus doesn’t treat people that way. Why should I?

*****

Back in the day, the 14th-century English village church was the center of the town’s social life — and usually, the literal center of the town. Everybody was a baptized Christian. Of course, some folks in town would be more devout than others, but however impious you might be, when the time came to get married, you marched down to the village church and tied the knot. Did the village priest deny you because you didn’t live up to his standards? Of course not. The priest recognized his role in maintaing a healthy society. Marriages are good for society. Blessed marriages are even better.

Are we willing to take a place at the center of the society and bless that which is good?

Sadly, too often, we are not. What we have today is boutique Christianity, with hundreds of different designer labels. Skinny jeans and obcure musical tastes? Welcome to hipster church. Upper middle class, golf and sailing? Welcome to the country-club church. Intellectual and sharp-tongued? Meet the young, restless and Reformed. Want to indulge your taste for politics? We got everything from Jesus-was-a-Republican-hawk to Jesus-was-a-hippie-before-it-was-cool. This is an infinitely customizable Christianity, a hobby religion. A Christianity that has been relegated to the sidelines of culture, and likes it that way. This is a Christianity that has forgotten how to face the issues that come with standing in the center of the town square, and is afraid to remember. A Peter Pan Christianity that doesn’t want to grow up.
This is a Christianity that believes in marriage but won’t perform a wedding unless both parties are presentable enough to join the club. A Christianity that will condemn a couple for shacking up, but refuse to marry them; condemn them for their wounds, but refuse to heal them; condemn them for staying away from church while making them absolutely unwelcome. A Christianity that blesses God, and curses men, who were made in the image of God. My brethren, these things ought not to be so.

*****

The Son of Man came not to be served, but to serve. What if following Jesus meant serving my community rather than demanding that they live up to my expectations? What if I chose to be a servant rather than a master? What if I chose to bless rather than curse?

Well, then I’d be an outpost of the Kingdom of God, a place where His blessing was being expressed on earth as it is in heaven. Isn’t that the way it’s supposed to be?

In my experience, the simple decision to be a blessing, and to openly and unashamedly speak God’s blessing over people — that simple thing made me a friend of people who had nothing in common with me, a leader of people I don’t have the charisma to lead. I obeyed what God said to do, and He gave me favor far beyond what I could ever have gained for myself.

In short, I found myself standing in the town square, wondering how in the world I got there. Not in any official way — I’m not running for mayor or anything — but simply as a matter of grassroots, relational reality. The influence and favor God gave me raise all kinds of issues I don’t have a clue how to handle.

But God has not given us a spirit of fear.

*****

“We’re not really Christians, but will you marry us?”

Do you know what I hear now, when someone asks that? I hear longing for the Kingdom of God. I hear people who don’t really believe that God is there for them — but they kinda hope maybe He will be. They want God’s blessing, although they don’t really know why. I hear a couple asking me if I will put just a tiny bit of leaven in the loaf that is their life together. They don’t want a lot; it’s not like they’re religious or anything. Just a little bit, right over here in the corner.

Will I do it? Sure I will. I know how leaven works.


Never A Last Leaf

17 September 2013

This post is part of the September Synchroblog on the subject, “Loving Nature: Is God Green?”

I might as well begin with full disclosure. I believe that Yahweh spoke this world into existence about 6000 years ago, and I believe this because the Bible says so.

For a significant portion of the people reading this post, I might as well have just admitted to being a snaggletoothed hick somewhere to the right of Mussolini. I cop to the snaggletooth, but I’m going to ask you to suspend judgment on the rest of it for a little while. Let’s just see where a little unrepentant fundamentalism might take us.

God’s a big fan of green — He literally invented it. Every bit of greenness in this world-sized mixed-media self-portrait is His sovereign choice, a reflection of something about Him. The color is in heaven as well. The halo of glory around God’s throne is a rainbow, “like an emerald in appearance.” He spoke into being every tree, every tree frog, every garter snake. He was there when the first green leaf sprouted, and He will be there when the last leaf falls. Or He would, if there were ever going to be a last leaf.

In that world, He planted a garden, and in that garden, He placed a man “to cultivate and guard it.” Even before he was a husband, Adam was a gardener. But the Triune God was making a self-portrait, and a solitary person was not good, so God made a helper for him. Enter Eve, a distinct person, and different as another human can be, right down to the neurochemistry and the plumbing. These two distinct persons united by God in marriage together were the image of God in the world.

God gave them a responsibility to fulfill:

Be fruitful and multiply; fill the earth and subdue it. Have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.

We have been reluctant to accept the responsibility God gave us. Today, we are troubled by the idea of exercising dominion, of subduing the earth. But surely it can’t be wrong to talk the way God talks. So why are we afraid to do it?

Two reasons: we are cynics, and we are egalitarians.

Cynicism is easy. There’s always a cheap shot to take. No matter how responsible the action under discussion, we can always find points of superficial similarity to other, irresponsible actions. Dominion language has been invoked by every Bible-thumping robber baron who ever wanted to strip-mine another species into extinction for his own personal profit, and that makes it easy to just sneer and condemn by innuendo every time someone talks about exercising dominion. It costs us nothing. It seems to risk nothing.

But underneath the sneering pretense, we are cowering. We are afraid, and we are addicted to immaturity.

That seem harsh to you? Consider this: the devil himself once invoked Psalm 91 to entice Jesus into flinging Himself off the pinnacle of the Temple, but do we shy away from taking comfort from that psalm? We do not. Why not? Because we discern between godly and diabolical uses of the psalm.

So why do we refuse to discern between godly and diabolical uses of Genesis 1:28? Because we are afraid. Offering someone the comfort of Psalm 91 is a popular and easy enough thing to do. Standing up and saying “I believe we should go ahead with the copper mine,” on the other hand, is wildly unpopular with the chattering classes (who apparently believe that the wiring in their houses appeared ex nihilo in the local Home Depot stockroom). We are afraid to make ourselves easy targets.

But God has not given us a spirit of fear.

We also shy away from dominion language because we are egalitarians at heart. We want to be buddies with the earth, just another piece of the circle of life. We want to just be part of nature. We are part of nature, but we certainly are not just part of it. God made us kings and queens of the earth, whether we like it or not.

Kings and queens are called to discernment. We are going to have to grow up. In some ways, we’re doing pretty well. You can take a walk by the Thames today without risking black lung. Of course, the Pyrenean ibex and the passenger pigeon might not feel that we’re doing as well as we could be, which raises another point.

Kings and queens don’t get a practice round. It’s not a game, and there are no do-overs. We screw up, whole species die and whole habitats disappear. The stakes are high. As a result, we are afraid to screw up, and in our fear, we are prone to hysteria. In 2007, the BBC reported an authoritative study that predicted the complete disappearance of the arctic ice cap by this year. With this year’s polar ice up 60% over last year, that prediction has joined a host of others on the junk heap of credible scientific studies that cried Tasmanian wolf.

Again: God has not given us a spirit of fear. We have a duty to God to care for the earth, but we do that as ambassadors of The Lord of the Universe. Our best Chicken Little impersonation does not represent Him well.

God loves the creation. He made it, and it speaks of Him. He has committed the creation to our care. We can’t pawn the job off on someone else; we’re stuck with it. God has so made the world that there’s no way to learn but by doing, and He knew, better than anyone, that there would be a learning curve. We cannot fulfill our commission to be His image on the earth without ruling well. We cannot rule well without learning, and we cannot learn without mistakes. In other words, God knew, from eternity past, that we would royally screw it up.

But God has not given us a spirit of fear. There is grace for even this. Faith means being willing to embrace the task God gave us, and trust God with our mistakes. We will grow up. The earth will blossom. In the end, heaven will come to earth, and the kings of the earth will bring their glory and honor into the New Jerusalem, where a river will flow from under the throne of the Lamb. Beside the river, the tree of life will grow, and the leaves of the tree will be for the healing of the nations. Forever.

***

This post is part of the September Synchroblog.  You can read the other contributions at the links below:


Reaping What I Sowed

8 September 2013

“That you may be found just when You speak
And blameless when You judge.”

A while back, I parted ways with the Grace Evangelical Society, which was the closest thing I had to a denominational affiliation. Unlike my departure from Rocky Mountain Seminary, which was public and suitably attended by explanation here, here and here, my departure from GES was very quiet. The only public ripple was my removal, without comment, from the list of speakers at that year’s conference. It was a while before the conference, so it seems that only a few people noticed.

Bob Wilkin told me at the time that he wanted to spare my reputation, and I believe that he sincerely meant that. For my part, I believed (probably wrongly) that my reputation was in no danger at all, but to be honest, it wouldn’t have mattered to me if I thought it had been. I’d been gambling my reputation on every public thing I did for years, and this was no different. The issues at stake were serious, and I believed they needed to be discussed in public for the benefit of the entire movement. I was rightly confident I could acquit myself well in open debate. I wanted to give it a shot — and the more public, the better.

However, I wasn’t willing to try to force Bob into a public debate he didn’t want to have. I was still smarting in the aftermath of the vicious Chafer Theological Seminary split, in which I had been very active as a full-time professor (and the school’s only Th.M. graduate). In that context, the quiet parting of ways felt like getting away clean — and in a sense, it was. At very least, it was a significant improvement over the previous unholy mess. Having no significant public venue available to me, I left quietly, and continued the conversation where I could, trying to lay out a Free Grace approach that repented of the past’s errors without surrendering its victories.

Now, with more miles on my shoes and more meals under my belt, I see it differently. The issues under discussion did, and still do, need serious public consideration, and suppressing discussion was and is an awful idea. However, the public debate that would have happened then would have been bad for everybody. I was still pretty angry. I would have gone the extra mile to embarrass my opponents in the debate (and in all modesty, I would probably have succeeded — they were vulnerable at several points, and I was pretty good at that sort of thing.) Serious and important issues would have been buried under all sides’ emotional baggage. Everyone would have come away nursing unnecessary wounds and more entrenched than before. In that sense, a quiet departure was a good idea, and I’m grateful to God and to Bob that it happened that way. However, it was not an entirely unmixed blessing; some fallout has come from the very quietness of it all.

A good while after my departure, I found myself catching an enormous amount of flak from certain quarters because of my association with GES, and this largely because people thought I would teach the very errors I had been trying to correct. I see no reason to allow those misunderstandings to continue, so I am hoping to prevent similar misunderstandings in the future by explaining a little of the history

The job at this point is not to try to go back and say what I should have said back when the separation was fresh, or to enumerate my disagreements at every point. The moment has passed. What I can do is reflect from the present distance on what happened, and in the process clear the air and remove whatever gossip and lingering doubts I can.

The short version is pretty simple: I was a Free Grace hardliner, and sought to advance the cause of Free Grace theology. In the course of that, I gradually became aware that in certain areas, I was sinning against my Christian brothers, and these sins had been nurtured in me by the Free Grace movement. At the same time, I saw a need to encounter and address a set of problems — call them second-generation concerns, perhaps — that would move the conversation beyond some of the traditional Free Grace bullet points. Having grown up Free Grace, I saw it as a living tradition rather than a fixed ideology, and so I sought to reform the movement from within. To say that I encountered very highly placed resistance is putting it mildly. I kept pushing — hard — and after a long series of clashes behind closed doors, I was unceremoniously bounced. The proximate cause was that in the course of a public discussion, I made a critical remark about Zane Hodges and Bob Wilkin, which seems to have provoked Bob to re-examine the value of my participation in GES. At the time it seemed the right thing to say, and I’m still not sure it wasn’t. Had I kept my mouth shut then, something else undoubtedly would have been the last straw — open debate on the issues I was concerned about was not welcome at GES back then. (I don’t know about now — I’ve been out of touch.)

This post is long enough without getting into the specific issues at stake in those discussions (many of which I have written about here before), but l will close with a couple of theological observations about this whole mess.

First, in the events surrounding my departure, I believed with all my heart that I was being treated unjustly. I still think that some people treated me very unjustly, but I can now see that at the same time, I had it coming. You see, I had served for years in the Doctrinal Purity Police, picking fights about doctrinal minutia, causing division among brethren, and so on. These skills were encouraged in my training, and in all modesty I was good at them. When I repented and began to seek a different approach to ministry, I suddenly found myself on the receiving end of the Purity Police treatment — and let me tell you, that was not as much fun as dishing it out. Giving me the treatment was sin on the part of the Purity Police, but it was certainly justice where I was concerned. God will not be mocked; I had sown the wind, and I was reaping the whirlwind. I had it all coming, and then some — but God is merciful.

Second, because it seemed to me at the time that there was no rhyme or reason to the situation, I suffered emotionally over my exclusion from GES far more than I should have. As I said above, it was a certain sort of justice, and therefore I ought to have simply received it as training from my loving Father. By the time the chickens came home to roost, I had already repented of the sins whose consequences I was reaping, and was seeking to follow Jesus in those areas. But for some reason I had the idea that things should go well for me whilst following Jesus. Stephen, Peter and Paul would have found that a very odd notion. Following Jesus leads to trouble with the powers that be, and more than a little of that trouble comes from reigning religious authorities. We are Christians; Jesus told us it would be like this, and taught us what to do. Instead of wallowing about feeling wounded and rejected, I ought to have rejoiced as though I were getting a big promotion. In fact, I was, if only I’d had the eyes to see it.


Parabolic Living

11 August 2013

This post is part of the August 2013 Synchroblog on the subject “Parables: Small Stories, Big Ideas.”

Parables are weird. I’m not talking about the specifics of particular parables — although those are often weird too. I’m talking about the entire genre. The very existence of parables is a really odd phenomenon. The premise of the parable is that small stories of mundane events, sometimes just a few sentences long, can somehow contain life-altering challenges.

Have you ever thought about how odd that is? It’s one thing to see big ideas at work in, say, the sack of Rome, the failed Mongol invasions of Japan, the death of colonialism, or even something as comparatively small as the Berlin airlift or the Tiananmen Square massacre. It’s quite another to see big ideas at work in the tale of a nameless sower at work in a generic field. Why does it work? What sort of world do we live in, that such a thing is possible?

In the beginning was the Triune God, and the Word spoke all things into existence. The world we live in is the ultimate spoken-word performance piece, and like all works of art, it reflects the nature of the Artist. Within that overall spoken mixed-media portrait, we as human beings are meant to reflect the likeness of God in a special way. “Let us make man in Our image, after Our likeness,” God said, and “in the image of God He created him; male and female He created them.” This is reflected to some extent in the parables. Have you ever noticed how virtually all the parables center around human activity — sowing and reaping, buying and selling, making bread, fishing, investing?

Within these simple stories, each parable presents its own challenges to us. The Good Samaritan: will I be a neighbor to anyone I meet? The Wheat and Tares: am I willing to leave final judgment to God for the sake of protecting vulnerable saints? The Leaven: will I be patient with the slow and hidden coming of the Kingdom, or will I try to gin up something flashy and quick, something I can take credit for?

If simple fictional tales set in mundane circumstances can contain such life-altering challenges, might the mundane moments of our own lives not contain those same challenges? Might it be possible to see those challenges, and live in such a way that our choices make parabolic lives?

Of course it is. There are famous examples, like when the Pope forgave his would-be assassin. But that’s pushing it up onto the grand scale again, and that’s not where parables happen. When a mother loves her teenage daughter, even though the girl has just screamed “I hate you!” and slammed her bedroom door — a parable is taking place. When a husband and wife stop in the middle of a stupid fight, forgive each other, and try to make date night work after all — a parable is happening. When an infertile couple conceives, then goes ahead with the planned adoption anyway, because that child needs a home — a parable appears before our eyes.

So what will it be in your life? The Kingdom of Heaven is like a person who…[your life here.]

This is the promise of the parables: that your life, rightly ordered by God annd lived in the power of His Spirit for the glory of Messiah’s Kingdom, your life, can be a succession of parables for the world to read.

Of course, as Jesus once explained to the disciples, parables have a dual purpose: to conceal from some, and reveal to others. Some people will look right at your God-glorifying, poetically lived, parabolic life and see nothing of consequence…or worse still, entirely misunderstand. Some people won’t have eyes to see. They just won’t get it. But some will — and for those that do, you can be a lamp set up on a lampstand, that gives light to the whole house. What will they see in your light?

 

****

You can find the other August Synchroblog participants here:

Jesus’ Parables are Confusing? Good! – Jeremy Myers

Seed Parables: Sowing Seeds of the Kingdom – Carol Kunihol

Parables – Be Like the Ant or the Grasshopper – Paul Meier

The Parables of Jesus: Not Like Today’s Sermons – Jessica

Penelope and the Crutch – Glenn Hager

Parables and the Insult of Grace – Rachel

Changing Hearts Rather Than Minds – Liz Dyer

Young Son, Old Son, a Father on the Run – Jerry Wirtley


Just Tell the Story

1 July 2013

Over the past few days I’ve had occasion to move my library. The microcosm of the whole experience was three big boxes I found in the back of a stack. They were all three full to bursting with notes, handouts, and readings from my seminary education. I sorted through them, and ended up discarding two thirds of the stuff. What I kept was mostly comb-bound copies of long out of print books, and a few sets of notes from classes where those notes are still the best resource I have.

Some of what I threw away was good material, but I’ve long since assimilated it and I don’t need it in writing anymore. A bunch of it, though, was completely useless to me. I would never teach those subjects in that way, nor would I recommend that any student learn them that way.

For example, I am about half-convinced that systematic theology is mostly useless. As a quick introduction to what Christians believe, perhaps a systematic theology has a place. But in my seminary education, we had 4 semester hours of church history, 6 hours of history of doctrine, and 36 hours of systematic theology. That’s ridiculous. If you’re going to spend that kind of time, sink every bit of it into church history, with a heavy emphasis on reading primary sources. You’ll get all the same stuff, and you’ll get it in context, to boot.

Except don’t approach it as ‘church history.’ Approach it as the story of Our People, the continuous story of how we came to be, and what we shall become. Learn the stories as episodes within the Story. Tell the tales when you lie down, when you rise up, when you walk in the way, when you sit around the campfire at night. Speaking of which — make time to sit around the campfire at night and tell stories. Tell your little ones about Boniface and the sacred oak. Tell your middle schoolers about Athanasius and the Arians, about Palamas and Barlaam. Tell your seminarians about Kate Youngman and the lepers — and send them down to the river to work with the homeless.


Whichever One Gets Hot

16 June 2013

Working at Headwaters Christian Resources has been an education in a number of ways, but one of the really great things I’ve learned has to do with scheduling and time management. Headwaters has a fairly substantial list of active projects — especially when you consider that we are essentially a two-man outfit — and an even longer list of potential projects under development.

As I have occasion to share all the things we’re up to, people consistently ask me how we do so many different things. It’s a lot of hard work, I’m not gonna lie. But more importantly, we don’t move forward if we don’t see God going before us. We keep a lot of irons in the fire, all the time, but we only pick up whichever one gets hot.

For example, our most recent project launch was forming a small community of people prepared to serve and bless our city in some very particular ways (details in another post, perhaps). We had roughed out the concept months ago, named the project, and begun preparing ourselves to lead it. But we didn’t set a launch date, didn’t try to force the issue.

Why not? We were occupied with other projects, and aside from us having good ideas, there was no real activity. God was not moving, so we didn’t move either. (By the way, this is a hard lesson for young ministry workers everywhere: God giving you an idea, however brilliant, does not automatically mean that He wants to execute it tomorrow. Look for signs that God is at work outside your own head.)

Just a few weeks ago, we were having a conversation with a friend about our nascent project, and she told us she wanted to partner with us. God was moving, so we began attending to the necessary details. When we discussed the new development with our board about a week later, one of our board members jumped in on the project as well. So we’re off and running, and the whole thing worked without us forcing anything. We dreamed with God, and when He moved, we followed. I can’t wait to see what He does next.


All I See Is Rocks

11 June 2013

This post is part of the June Synchroblog.

Much is made of having the courage to be authentic these days. This got me to thinking about how we discuss talking to God honestly. The article is on the subject of whether God gives us trials we can’t handle, and I think Mr. Pyle is right — of course God gives us trials we can’t handle — that’s why we flee to God for refuge. He closes the article this way:

I believe expectant waiting can only happen when we exchange our feeble platitudes for an authentic faith that engages God with the full brunt of our emotion and pain. Only then can salvation been seen.

But that exchange takes courage.

My first reaction was, “No it doesn’t.” I proceeded to write a curmudgeonly little essay on the contemporary cult of authenticity and why honest prayer is not a matter of courage — which has been deleted and will never see the light of day, God be thanked. Upon further reflection, though, I believe the gap between my experience and Mr. Pyle’s offers an occasion for reflecting on different forms of courage, and how they relate to one another.

In order to do that, permit me a few paragraphs of autobiographical reflection on how I learned to give up my platitudes and speak honestly to God. Don’t get me wrong; it wasn’t easy for me either. But for me, it was all about being honest and obedient. God began by challenging me to engage the Psalms more fully — all of them. He called me to learn them, sing them, chant them, be saturated with them. (It’s a project I’m still working on.) Saturating myself in the Psalms became a graduate course in prayer, in learning to meet God where I really am, rather than asking Him to meet me where I pretend to be. It was language class — I learned to talk all over again, with an expanded vocabulary that contained theologically “questionable” things like “Why have You forgotten me?” and “How long will You ignore me?” For me, saying these things wasn’t courageous; it was merely obedient. God told me to sing the Psalms (Eph. 5:19, Col. 3:16), and the Psalms told me to talk to God like that. If David and the Holy Spirit thought it was a good idea, who was I to argue?

Courage is about risk, and there’s no risk here. When I engage God “with the full brunt of my emotion and pain,” I am not Jerzy Popieluszko speaking truth to thugs in power, nor even a kid confronting his abusive alcoholic dad. I am not staging a Tiananmen Square protest in the courts of heaven. The specter of the gulag or the wide leather belt does not hang over the exchange. I am coming into the heavenly Tabernacle with the prayers of the Tabernacle. I am speaking to the Father of fathers, who made me and loves me, and I am speaking to Him in the way that He taught me to speak. Finally.

Far from facing danger, I am fleeing the dangers of disobedience and lying for the refuge of obedience and truth. I am escaping the perils of keeping the true state of my soul to myself. I am escaping the hazard of growing more and more isolated as I refuse to admit what’s really in my heart to God, others, or even myself. I am escaping the endless futility of trying to get God to meet me where I pretend to be, rather than where I really am.

Where’s the risk? He isn’t going to hurt me; He’s going to help me. If I cry out for bread, will He give me a stone? Of course not. So I have two choices. I can try to choke down some gravel and pretend that it’s nourishing and I’m grateful, or I can pray, “Look, You said You’d feed me, and all I see around here is rocks!” Which is the dangerous course, and which is the safe one? Crying out for God to save is, well, safe. He loves to do that.

Unfortunately, many of us who were raised in the evangelical world simply did not learn that. We were raised with a god composed of equal parts Victorian Santa Claus — doing nice things for nice people — and somebody’s tight-shoed maiden aunt. Dealing with anguish was just not his department, and heaven knows what he might do if your prayers strayed outside the polite boundaries of country club luncheon conversation. Confronting that querulous godling with “the full brunt of our emotion and pain” must feel risky as Hell. So to speak.

Not knowing Mr. Pyle, I don’t know whether this is his background or not, but many of my friends have come from that background, and they too felt like praying in Psalm-like ways required enormous courage. “I can’t say that!” has been a common refrain.

“David did,” I say.

“I’m not sure God likes me as much as David,” they say.

So yeah, there’s a sense of risk, and therefore genuine courage. It is vital that we celebrate that courage for what it is without taking it for what it is not. This is not the courage of David confronting Goliath, with his spear haft like a weaver’s beam; it is the courage of an agoraphobe going to the end of the sidewalk to get the morning paper. It is the small deliverance that opens the door to much greater salvation still. Yahweh is not that petty godling we imagine; He will not take vengeance on us for being honest with Him. The danger we feel so keenly is illusory — but we do feel it, and having to face our fears requires courage nonetheless.

I believe there is a progression here, for if we cannot face imagined risks, how will we face real ones? The little boy must learn not to be afraid of the imagined monsters in the dark before he can learn not to be afraid of the real monster in the Valley of Elah. The courage that slays giants tomorrow grows from the courage that slays illusions today.

Or at least it will, if we can maintain both proper celebratory gratitude and a sense of proportion. The act of courage that shreds a long-held illusion is a gift from God, and we ought to celebrate it for all it’s worth. At the same time, we need to remember that being honest with God and others — what we now call authenticity — is not an end in itself, but a beginning, a foundation on which much greater things are built. Let us be grateful for where we are, and look forward beyond authenticity to transformation, salvation, and yes, maybe even thrilling heroics.

***

Other entries in the June Synchroblog include:

This Is Courage by Jen Bradbury

Being Vulnerable by Phil Lancaster

Everyday Bravery: Overcoming the Fear of Being Wrong by Jessica

Moving Forward Takes Courage by Paul W. Meier

How to Become a Flasher by Glenn Hager

Ordinary Courage by Elaine Hansen

Courage, Hope, Generosity by Carol Kuniholm

The Courage to Fail by Wendy McCaig

The Greatest Act of Courage by Jeremy Myers

Sharing One’s Heart by K. W. Leslie

All I See Is Rocks by Tim Nichols

I Wonder What Would Happen by Liz Dyer

What is Ordinary Courage? by Jennifer Stahl

Loving Courageously by Doreen A. Mannion

Heart Cry: The Courage to Confess by Elizabeth Chapin

The Act to the Miraculous by VisionHub

the spiritual practice of showing up & telling the truth by Kathy Escobar

It’s What We Teach by Margaret Boelman