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Paul and the Law Tangle

Paul and the Law Tangle

I’m working through key elements of Galatians 3 & 4 tonight and drawing in some material from Romans and elsewhere. My main topic will be to look at Paul’s use of the word “law” in these passages. My main references other than the Bible text will be Galatians: A Participatory Study Guide pp. 43-47 and Meditations on the Letters of Paul, Chapter VIII, pp. 89-97

Here’s a sample:

No Jew would deny the wisdom of Torah, or disavow its validity. Neither did Paul. When arguing for the universality of God’s promise to Abraham, and that all those who like Abraham have faith in God are justified before God, Paul asks rhetorically, “Do we then overthrow the law by this faith? By no means! On the contrary, we uphold the law” (Rom. 3:31). For that to be the case, Paul must have in mind more than one way of seeing the authority of the law, or the way it functions. (p. 92)

The chapter in Herold Weiss’s book (Meditations) is one of the most helpful presentations I’ve found on this subject.

Elgin Hushbeck on Apologetics

Elgin Hushbeck on Apologetics

One of the blessings in my life is the number of friends I have found (and I don’t always make friends easily) who are willing to have great discussions. By “great” I mean ones in which we challenge one another’s ideas with vigor but without anger or condemnation. If you seek only friends and associates who agree with you, you’re missing out on a great blessing.

Elgin Hushbeck is such a friend. I think I tend to emphasize the places where we don’t agree over those were we do simply because I find those discussions more useful and enjoyable. Elgin is a Christian apologist, which did not help me to warm up to him or his writing (this was before I was a publisher). Apologists often get a bad reputation for a number of reasons, including obsession that makes them narrow, a vigor in presentation that belies weakness of content, discourtesy, and some carelessness with factual accuracy in a good cause. And this is not to mention mistaking a catalog of facts for the good news of the gospel from time to time.

Elgin doesn’t do this. I want to call attention to his post yesterday on the Energion Discussion Network.  If we could get the “gently and respectfully” part taken care of, the rest would work much better.

I have found that the style is not a characteristic of one or another theological or political position. Whatever it is you’re advocating, gently and respectfully is going to accomplish more in terms of communicating your message, assuming that’s your goal. If you just want to stick it to the people who disagree with you, your strategy will obviously differ.

But with regard to the gospel, if your goal is to stick it to an opponent, don’t imagine that you are actually proclaiming the good news. The good news isn’t that you’re right and the other guy is wrong. Rather, it has something to do with God loving both of you, no matter how wrong you are. It depends on God and the Holy Spirit to fix that wrongness.

(Featured image credit: Openclipart.org.)

How Was Jesus Portrayed as Crucified to the Galatians?

How Was Jesus Portrayed as Crucified to the Galatians?

 You foolish Galatians! Who put you under a spell? Was not Jesus the Messiah clearly portrayed before your very eyes as having been crucified? I want to learn only one thing from you: Did you receive the Spirit by doing the actions of the Law or by believing what you heard? (Galatians 3:1-2, ISV, from BibleGateway)

I only managed to discuss about the first five verses of Galatians during my Thursday night Bible study. Next week I’ll look some at the Spirit and the Law in Romans as well as in the rest of this chapter.

There are two key points I see in the two verses I quoted.

  1. Paul tells the Galatians that Jesus was “clearly portrayed” to them as crucified. How is that? They obviously didn’t all witness the actual crucifixion. The answer, I think, is that Paul, both in words and in life, portrayed a crucified savior. It’s worthwhile to think about how this might work and how we might each portray Christ crucified to others.
  2. The Galatians should know, according to Paul, by the fact that they received the Spirit. Now how do they know that they have received the Spirit? There are many ways in which people claim to be able to know. Pentecostals might pick speaking in tongues. Holiness Christians might look to the presence of holiness in the life. But I would suggest that this is primarily an internal experience. Yes, a genuine internal experience will bear fruit, but the question here is not whether someone else can tell, but what you know yourself. Paul had likely heard the testimonies of those impacted by his portrayal of Christ crucified, and having heard those, he was shocked that one could abandon such an experience for someone else.

I suspect, in fact, that for many of the readers/hearers of this letter, the reminder of that experience did, in fact, have a serious impact on their thinking. Why indeed am I looking for another way to receive something I already have? What do I think will be better about my life in the Spirit following circumcision.

Teachers and preachers might take a lesson here about trusting the experience of their hearers. Refresh their memory; remind them of their experience. Trust the Spirit.

Here’s my video.

Of Hermeneutics and Annoyance

Of Hermeneutics and Annoyance

I tend to harp on hermeneutics. Sometimes that’s precisely what people want me to do. Groups that have me back to speak twice, at least, are generally happy with that topic. But others find it annoying, pedantic, and perhaps intellectually snobbish! “Why can’t we just read our Bibles and get on with it?” they ask. Or “Quit making it so complicated!”

I understand their frustration, but without a great deal of sympathy. Christians have been “just getting on with it” for centuries, and the result is that we’re scattered all over the map in terms of how we understand scripture. I don’t consider having a variety of interpretations to be a problem in itself. To those who yearn for the magisterium, I would say that this simply means choosing one probably wrong option and then sticking with it.

To a certain extent, just getting on and reading the Bible is a workable devotional approach. But even so, such a devotional approach requires a filter. Just try reading Numbers 31 devotionally and you may see the problem. Now there are many approaches to handling Numbers 31, though the most common one seems to be to pretend it’s not there as long as possible. Pretending that less enlightening (or apparently so) passages aren’t there is an approach to interpretation and application.

This approach can even be made explicit. I’m embedding a clip from The West Wing, in which Toby Ziegler discusses the death penalty with his Rabbi. In this discussion the fictional rabbi expresses explicitly an approach many take implicitly. (To those annoying people who like to point out that various quotes/clips/etc come from fiction, I’m aware of it. I find fiction an excellent source for launching thinking.)

Relatively few people (though there are some) would state this quite as explicitly as the rabbi does at the end, “wrong by any modern standard.” But it’s a common hermeneutic in practice.

And as long as you’re prepared to argue modern standards or what seems, to you, to be spiritually enlightening, and to do so with other people who share your view of “enlightening,” that approach will work. It works quite well on the more conservative side as well, just with different definitions applied to what to keep and what not to.

The Bible is susceptible to this sort of thing because it does reflect a long time period and lets us see a variety of experiences in different times and places. It doesn’t codify that much, and where it does, it is often under circumstances that don’t apply. In a post yesterday I used Leviticus 18:22 and 19:34. Those each evoke extremely controversial topics. Here’s another text I used in the same Sunday School class:

The Lord spoke to Moses, saying: When any of you sin and commit a trespass against the Lord by deceiving a neighbor in a matter of a deposit or a pledge, or by robbery, or if you have defrauded a neighbor, or have found something lost and lied about it—if you swear falsely regarding any of the various things that one may do and sin thereby— when you have sinned and realize your guilt, and would restore what you took by robbery or by fraud or the deposit that was committed to you, or the lost thing that you found, or anything else about which you have sworn falsely, you shall repay the principal amount and shall add one-fifth to it. You shall pay it to its owner when you realize your guilt. And you shall bring to the priest, as your guilt offering to the Lord, a ram without blemish from the flock, or its equivalent, for a guilt offering. The priest shall make atonement on your behalf before the Lord, and you shall be forgiven for any of the things that one may do and incur guilt thereby. (Leviticus 6:1-7, NRSV, from Biblegateway.com.)

In this passage the class largely came to the same conclusion about what applied and what didn’t with some variation. Feeling guilt, accepting responsibility, making restitution—these all seemed very applicable. Not so much bringing a ram without blemish.

That doesn’t reflect a bad hermeneutic. In this case, most people were distinguishing lasting principles from temporary requirements. Both Judaism and Christianity have theology that removes the need for animal sacrifices in the present.

The problem comes in when we try to discuss, and more particularly when we try to enforce our view of scripture on someone else. I’m fond of a quote from one of the books I publish, Philosophy for Believers. On page 119 of that book he says:

Philosophers sometimes appear to talk in obscure ways. They do so because they take into consideration what people often overlook.

In this case, I’m not simply looking for considerations that are overlooked, though they are, but for the underlying approach that results in a particular view. Quite frequently the way someone understands a scripture is simply locked into the tradition so thoroughly that an individual doesn’t even think about why. A single tradition might function well that way, but when you then discuss the text with someone else, the argument gets immediately heated.

The reason these arguments get heated quickly is both that we often have a great deal of emotion (way too much, I believe) invested in our religious views and spiritual practices, and also that the other person seems obtuse and perhaps bullheaded not to see the obviously correct and plainly clear meaning of the passage presented. But you may have grown up and studied in a tradition that sees that passage completely differently. The difference may be in what applies and doesn’t, but it can also be in just what it means and how it applies. (I discuss this more in my essay Facing the Proof-Text Method.)

Let me give an example. In the sermon on the mount, Jesus says a number of things, but I had a debate that dealt with two of them. It started with this one:

33 “Again, you have heard that it was said to those of ancient times, ‘You shall not swear falsely, but carry out the vows you have made to the Lord.’ 34 But I say to you, Do not swear at all, either by heaven, for it is the throne of God, 35 or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. 36 And do not swear by your head, for you cannot make one hair white or black. 37 Let your word be ‘Yes, Yes’ or ‘No, No’; anything more than this comes from the evil one. (Matthew 5:33-37, NRSV, from Biblegateway.com.)

Now it happens that I believe that this is an intensified command that we should conduct all of our dealings with others truthfully and with integrity, and thus it would negate the need for an oath. I would go so far as to consider “I swear to you” in conversations or business dealings to be at least unnecessary, and probably more so, it reflects the idea that some of my conversation can be a lie. I don’t think it forbids me from taking an oath to tell the truth, the whole truth, and nothing but the truth in court, though I consider “so help me God” to be questionable for the same reason as “I swear to you.” I speak always with God’s help, not being able to take my next breath without it. The words I would utter in court should be no more and can be no less with the help of God than any others.

Now you can disagree with me on my interpretation. That’s part of my point. I’m not even fully explaining my approach, though many will see how I’m reading the passage. I’m certainly, in this case, allowing Jesus some hyperbole. For example, I would identify “anything more than this comes from the evil one” as hyperbole. Am I right? That would be an excellent point for discussion.

Which, in this exchange, my correspondent and I did. I asked him how he interpreted it. He told me that it should be taken in the plain sense. I asked him to define that further. He said it should be taken as it would be understood by any high school student in the U. S. Having dealt with not a few high school students, I wasn’t quite sure what to make of that, but I then brought my counter-example.

27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lust has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away; it is better for you to lose one of your members than for your whole body to be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away; it is better for you to lose one of your members than for your whole body to go into hell. (Matthew 5:27-30, NRSV, from Biblegateway.com.)

My question here was (and is) just how an American high school student would undersand “tear it out and throw it away” or “cut it off and throw it away.” I see these as hyperbole, emphasizing the need to avoid lust, to get in ahead of the cause of adultery and not just stop before one crosses the threshold.

My correspondent said that this passage should be understood as one’s willingness to stand up for one’s principles even to physical assault or martyrdom. I have great doubts that this is the way the average high school student would read the passage.

Now for me, further discussion of the applicability of the passages would require that we first address our points of interpretation. Is it possible that Jesus used hyperbole? If not, just what does the second passage mean? If he does use it, is the first passage actually using hyperbole or is that just my literary excuse to get out of obeying the command of Jesus?

All of those are great questions to discuss, but to discuss them profitably, we need to ask the questions under the question. In this case my correspondent was willing to do that. Some think I tell this story to denigrate my correspondent. In fact, the discussion was quite profitable and enjoyable. Yes, we disagreed profoundly in the end, but I certainly learned.

There is one further layer worth mentioning and that’s to ask why a particular hermeneutic is chosen. We’re not actually stuck with our hermeneutic. We had to delay my discussion with Dr. Alden Thompson (Who’s Afraid of the Old Testament God? and Inspiration: Hard Questions, Honest Answers), but it will be rescheduled. That’s where we discuss the inspiration of the Bible, and how one understands that will impact what hermeneutic one will use. Back when I was an extremely arrogant undergraduate, Alden is the one who set me to thinking about this more seriously.


Marketing Jesus

Marketing Jesus

Shortly after I separated from the Air Force I was chatting with a gentleman while waiting in line for something or other. On realizing that I was a veteran, and in fact had been somewhere that would qualify me as a veteran of a foreign war, he started a pitch to get me to join that fine organization (VFW).

His initial pitch was simply that I could. I asked him why I should. At this point he was somewhat at a loss and simply told me that they had a wonderful local VFW post where I could drink and swap war stories with other veterans. On short acquaintance he couldn’t possibly have know what a poor pitch that was for me.

Now please don’t imagine that I’m writing against the VFW, and more than I will be writing against Jesus when I talk about marketing approaches. The VFW does some fine work, which is my point. You can give a poor sales pitch for a good cause and drive people away.

Fast forward about 12 years to a time when I was looking at church congregations. I had not been a member of any church for those years and more, but as regular readers may know, I did have my MA in Religion (with that wonderful concentration in Biblical and Cognate Languages). This made life a bit difficult for pastors who discussed their churches with me.

In the end, I was considering two United Methodist congregations. I had attended church and some excellent studies at both, and I liked both organizations in many ways. At one of the churches I talked to the pastors at each church. At one of them the pastor said: “We don’t care what you believe. If you want to enjoy our fellowship, you’re welcome.” The other discussed my beliefs.

Now I’m very interested in openness and acceptance, and I advocate the maximum freedom of belief, but I do think an organization requires some sort of center to make it functional and useful. And a mission. That too.

Thus I joined the other congregation.

Over the course of my life I have experienced a variety of sales pitches to get me to accept Jesus Christ as my savior, most of them after I already had. Many of these came from people who felt I hadn’t quite gotten it right. Others came from people who presented their pitch so quickly they hadn’t had time to realize I was already a Christian. One came from someone who saw me reading my Greek New Testament while waiting for tires to be installed on my car, and was convinced that my Christianity must just be a thing of the intellect. He was truly concerned that I might mistakenly think that reading Greek was a means of salvation.

I’ll call it a means of grace. I didn’t think of saying that to him. It would doubtlessly have sent him ballistic. (Then I would have needed to repent, so perhaps it’s best I didn’t think of it.)

I would categorize approaches to selling Christianity in a few broad camps:

  1. The desperate. These are the people who are afraid that if you don’t accept Christ while in conversation with them, you will doubtless go to hell. One short prayer, and you’ll at least avoid that. Flames are usually involved in the conversation (pun absolutely intended). Conservative and charismatic Christians are susceptible to the use of this approach. Liberals and other mainliners might be susceptible, but they don’t believe in hell.
  2. The cultural. Christianity is a good society, sort of like Kiwanis or the Lions Clubs. Good people are Christians and attend church every so often. Come join our church and be socially acceptable to the good people. Mainline congregations are most susceptible to this, but conservatives may fall for it in the right cultural context.
  3. The upwardly mobile. This is the home of the prosperity gospel. The pitch goes that you’re in a lower economic and social class than you’d like to be, and Jesus wants you to have abundant life, so just follow Jesus to health, wealth, and satisfaction. (No, not the satisfaction theory of the atonement. Self satisfaction.)
  4. The apologetic approach. By this I don’t mean a person who defends elements of the Christian faith, but rather the person who desires to batter down your defenses with his or her command of data.

In fact, in all of these approaches there’s some truth. Being a part of a caring community can, in fact, improve your standard of living, your sense of joy, your peace, and many other things. Not quite in the way the prosperity preachers tell it, but it can help. Being part of the church can be a good cultural and social move. Considering your eternal state is likely worthwhile, and studying the data behind your religious faith is constructive.

There’s an effective temptation to attack every good intention or work. The desperate evangelist is driven by a desire to help. Believing that eternal hell fire is in your future if you don’t accept Jesus as your savior, he feels compelled to make you. This sense led to some theological support for the burning of heretics. What was a few moments of torment in this life compared to what God would do to them in the next? If the torturer could bring this eternal punishment to their minds forcefully enough, perhaps they’d repent and be saved. The temptation here is to take away from God the power of salvation and judgment. Most humans are susceptible to it in some way.

Then there is the Jesus way. I was hit by it this morning as I was reading texts for next Sunday’s lesson.

Jesus was saying to everyone: “If anyone wants to come after me, let them deny themselves, take up their cross, and follow me.” (Luke 9:23)

Now there’s an “ouch”! No promise of prosperity. No threat of hell. No social acceptability. In fact, if you read on through the end of the chapter, it gets even worse. The facts of the situation were present in the Person.

I wonder how a church growth program would work that called for people to lose their respectability, give up their comfort, become socially unacceptable, experience pain, and ignore ridicule would work. I’ve never seen one of those.

Other than in the gospels.

Let me look at some other texts from this week’s reading list.

9He said to me, “My grace is enough for you, because strength is made complete in weakness.” I now gladly boast in my weaknesses because Christ’s strength is all over me. 10So I am pleased in weaknesses, when insulted, when in need, when persecuted, when in hardship, for Christ. For when I am weak, he is strong. (2 Corinthians 12:9-10)

I guess Paul wasn’t up on the latest pitches and methods of evangelism either. And just to add to our feeling of injury and annoyance:

If we suffer together with him, we will be glorified with him. (Romans 8:17b)

I was somewhat surprised after reading the scriptures to find that the lesson author managed to write the whole lesson without mentioning suffering. He had some good thoughts, but somehow avoided that one.

So just what is it we’re proclaiming (or selling)? Are we doing it right?


(Note: All translations are my own, and are sometimes intentionally loose. Featured image downloade from Pixabay.com, which doesn’t require attribution, but I’ll give it anyhow.)

 

Seeking a Bible Topic

Seeking a Bible Topic

Franklin Graham is quoted by the Huffington Post as saying that the President Trump’s refugee ban is not a Bible topic. He actually said a bit more, but “not a Bible topic” is going to be the quote that follows him all the (remaining) days of his life. And well it should, though I think most are missing what’s being said.

My purpose is not to defend Franklin Graham on this; in fact, I am diametrically opposed to his position on these refugees. I believe that we should welcome Muslims in the same way as we would welcome anyone else in need. It’s relevant, in one way, to point out that many refugees from Syria and Iraq are Christians. But for a Christian that shouldn’t be the issue. If all were Muslims we should remain equally concerned for their welfare, and equally willing to put our own welfare at risk on their behalf.

But I think the issue here is a bit different. Let me quote just a bit more from the article. (If you’re diligent, you’ll go and read my source, and perhaps some of its sources in turn.)

“It’s not a biblical command for the country to let everyone in who wants to come, that’s not a Bible issue,” Graham told HuffPost. “We want to love people, we want to be kind to people, we want to be considerate, but we have a country and a country should have order and there are laws that relate to immigration and I think we should follow those laws. Because of the dangers we see today in this world, we need to be very careful.”

The issue here is not directly that refugees are not a topic in the Bible. The specific question is whether the Bible provides a command that can be directed at the United States, that directs us to admit all refugees. This question is one of hermeneutics. How do you make such a determination?

One passage that might be cited is this:

 The alien who resides with you shall be to you as the citizen among you; you shall love the alien as yourself, for you were aliens in the land of Egypt: I am the Lord your God. (Leviticus 19:34)

That line “love the alien as yourself” might come up in a discussion of how a Christian should look at this. I would not want to be left in a refugee camp for years, and if I had gone through a series of checks in that camp, I would not be delighted to suddenly learn that I would be left there for another six mother (or perhaps more). A person who loves an alien as himself probably wouldn’t do that.

But does this law apply to us right now? I personally believe it applies to me (for reasons I won’t detail here), but does it apply to my country?

At this point we might consider another passage from Leviticus:

22 You shall not lie with a male as with a woman; it is an abomination. (18:22)

Now if Leviticus 19:34 is a command, is not this also a command? If the first applies to America does the second not apply also, and vice versa?

But what we find is that those people who want Leviticus 18:22 to apply find a way to make it apply. I’m not discussing here whether they’re way works or not, but merely consistency. A certain number of those don’t want 19:34 to apply and they find a way to explain that it doesn’t. Again, the reverse is also true. No, not everyone is thus inconsistent. Some will apply both and other will not apply both, but there is a considerable amount of inconsistency.

Is there a valid, consistent hermeneutic that can make one apply and not the other? Possibly. But we rarely hear about that.

I was teaching the New Life Sunday School class at First United Methodist Church of Pensacola as a guest this Sunday and we discussed this topic a bit. One of the members quickly brought the conclusion: Most of us have our viewpoint first and then find scripture to support it. I pointed out that this was also the case when we reject or accept someone else’s viewpoint and biblical claim.

From one point of view I can’t help but agree with Franklin Graham. No, not about refugees. I agree with him that in the sense he describes (using the full quote) that there is no scriptural command that could be said to apply to the United States and that would require that we accept anyone who wants to come here.

I also disagree, with some vigor. That is not the way to determine what is a biblical issue. I’ll be interviewing one of my undergraduate professors tomorrow evening for our Energion Tuesday Night Hangout. I’ll embed the YouTube viewer at the end of this post. He used to tell us to narrow the letter and broaden the spirit. That is, you find out who it applies to originally in the narrowest way possible, but then you find the principle or spirit that inspires that command, and you apply that much more broadly.

One might say that this approach offers a great deal of leeway. Indeed it does. And so does every approach to interpreting the Bible. That’s because the Bible wasn’t created by a committee of lawyers and mathematicians. Rather, it is the result of the experience of (some of) God’s people with their God.

As such, the Bible can enlighten, guide, inform, and help, but does remarkably little (if any) direction in the sense that Franklin Graham was apparently applying. If that approach is applied consistently, the Bible fades into insignificance.

Except as a fig-leaf used to cover our pre-existing passions.

This is one reason I advocate the process of letting the Bible change you and then that you, through your actions, influence others. Even better, let God use the pages and text of scripture as God wills to change your own life.

In my case, this would mean adjusting my way of thinking about other people. It would mean making me feel empathy for those who suffer. As such, I would want to live in a nation with policies that reflect such a view. I don’t have to ask anyone to live according to one divine decree or another, always in dispute. Rather, I simply use what influence I have in favor of that position.

If the Bible is used in the sense of the quote from Franklin Graham, then very little is a Bible issue, at least in terms of politics or society. But if we look at the Bible as one of the ways in which God changes our character, then everything is a Bible issue, because through it I let God change me and then I go forth to influence the world.

I believe that Jesus would want me to welcome Muslims into my country, my neighborhood, and even my home. But I know people from many faiths, and indeed some atheists who would agree with my goal. So I can advocate this as a good policy from a secular or a religious viewpoint.


A collection of books I publish and recommend on inspiration.

Not Just Money

Not Just Money

On New Year’s Day this year I was struck by two texts and decided to make them a kind of theme texts for living during the year. I didn’t really make a plan or a resolution. I was just impressed to keep these two texts available and look at them. I’ve found that I actually end up looking at them at random times. They are Philippians 1:27-30 and Ephesians 5:1-2. At some point I’ll talk about the phrase “be imitators of God” in Ephesians 5:1, which I find challenging, or perhaps intimidating would be more the word.

Today, however, I read on after the end of chapter one into the first four verses of chapter 2. Here Paul challenges the Philippians to do nothing from selfish ambition or contentiousness (two  closely related ideas!) or from vanity (we could spend a day meditating on that word), but to count others as greater than oneself with humility. Again, we could talk about the latter. Have you ever experienced someone counting something else greater than himself with no humility at all? “Look how great I am! I count even this lowlife failure as more important than I am!”

But then there’s verse 4: “Don’t look out for your own interests, but for the interests of others.”

Now there’s the one. If the church should have a key verse, this would be it, I think. It contrasts to the world’s value, expressed to me once by someone advising me on my business: Ain’t nobody cares about your business like you do!

Now you see how my thinking turns toward business and the making of money. I have nothing against those things, but it’s actually quite easy to be generous with your money and to be contentious and vain with everything else. Thousands of brass plates on church pews, stained-glass windows, and other objects designated for “spiritual” use testify to the fact that there are people quite generous with their money while satisfying their vanity. If you don’t believe me, try removing one of those labeled pews or swap out the stained glass window. Even worse, leave the pew or the window there but remove the name plate. Vanity will jump up and slap you in the face!

Looking after our own interests crops up everywhere. Why is the color of the church carpet a very contentious thing? We all have colors that we’d like to look at, and colors that we don’t find pleasing. How many times have you heard people argue carpet color on the basis that it would serve someone else better?

What about a misspelled name in the bulletin when someone serves on Sunday morning? Have you ever heard the complaints about that? The church secretary ought to be fired!

I don’t mean to list all the ways we can be contentious, as they are so numerous, and so many of them do not have to do with money.

“Look out for the interests of others,” says Paul.

One of the great problems with our witness in the American church is that we are so much like all the people we’d like to witness to. We want to explain all the theology to them and get them all straightened out. But what we really need to do is look out for the interests of others.

And to be a good witness, we need to extend that action outside the church community as well.

On page 25 of his little book Stewardship: God’s Way of Recreating the World (Topical Line Drives), Steve Kindle quotes 2 Corinthians 8:3-5. I’m just going to highlight one clause: “they gave themselves first to the Lord.” That’s the foundation of stewardship. It’s also the foundation of living in Christian community, and it’s the foundation of being an actual witness (not just a nuisance) to those outside the community. Looking out for God’s interests, perhaps. God is very interested in God’s children, in God’s creation.

Who is welcome in your church? How will they live with you? How will you live with them? Do you give yourself to God first and then look out for the interests of others instead of your own?

If you’ve followed me this far, let me suggest a question to think about. If a man and a woman entered your church this Sunday and the woman was wearing a hijab, while both clearly looked middle eastern, what would your reaction be?


(Featured image credit: Openclipart.org.)


Wanting to Be Right Theologically

Wanting to Be Right Theologically

I work on a heavy schedule, and as someone who is self-employed, with two distinct lines of business, I very rarely see a blank to-do list. In fact, now that I think about it, it has been several years since I finished a day and could say I was done.

I identify a couple of goals here. First, I’d like to be done at some point. “Now I can go on vacation,” I would say, “because everything is done.” Second, I want to get as much done as possible, not to mention a few impossible things. In reality, I’m not going to be satisfied on either of those points.

Quoth Paul, “Oh wretched man that I am! Who will deliver me?”

You may think I’m being irreverent to use that quote, in which Paul is referring to his own inability to do what he knows is right and wants to do, but I think it’s closer to the mark than most suspect. So let me first illustrate what I’m talking about with my work, and then get back to the spiritual lesson.

No, that’s not quite right. Getting done with my work is physical, mental, and spiritual process. One of our problems is that we spiritualize spirituality until it has nothing to do with daily life. Ideally (another interesting word), we’ll see the physical and the spiritual working together. Everything from doing the dishes to writing a book to running a marathon (as my friend Dave Black is about to do) is both physical and spiritual; above all, real.

Thus I start with the illustration of how I can attack my day. There are two extremes I can take. The first is my natural inclination. That is, I get up in the morning, come to this computer (most of my work resides in its chips), and start attacking my list. I’m not really a list person, but reality has forced lists on me. If I find myself failing to accomplish the list, I add hours at the end of the work day, all the while wishing I could add hours to the physical day.  This process is direct, measurable in effort and results, and easy to understand. More work = more accomplishment.

Before I go to the next option, let me tell you about the problem I have with leaving the first. Mary Heaton Vorse (I believe she originated the saying) said that writing was the art of applying the seat of the pants to the seat of the chair. She was absolutely right. The arts of editing, designing, and marketing are much the same. So if chair meets backside for more hours, more will get written. Authors (and editors, designers, marketers, and perhaps all humans) have many excuses for not having seat meet seat, one of the most common being that you can’t force creativity. Editors, who like to disembowel the excuses of authors, like to point out that you’re not being all that creative outside of the chair either. Writing great novels in your imagination is perhaps not all that likely to bring either fame or fortune!

So having written one or two books myself, and having published around 170 by other authors, I have a strong tendency to stick with Mary Heaton Vorse.

Not so fast!

I also know that creativity will demand its pound of my flesh. One of my techniques for planning out a cover or the chapter headers for the interior of a book is to put them on a computer screen I’m not using and walk by them every so often. This is a way of forcing me to become so disillusioned with the current state of the object that I will come up with a new look just to preserve my sanity. Put less bluntly, I look at it, think about it, and suddenly come up with an idea. Then I apply back side to chair and implement, generally followed by more looking.

Now we turn to the second approach to my day. In this approach I ask what makes me productive. I could list a number of things, such as getting enough sleep. Staying up late to finish a project can get it out the door on schedule, while actually making me further behind overall. I am less efficient on insufficient sleep. Failing to spend time in daily devotions makes me less efficient. It’s easy—almost irresistibly easy—to decide that I’m too busy for that devotional time and simply jump into work. In fact, as I write, I must confess that this morning other than prayer time before I got out of bed, I am writing without devotional time. But this blog post struck me as I prayed (no, I’m not telling you this is God’s word; it’s just my musings), and here I am, drawn to the keyboard and the chair.

Walking is also important for my efficiency. If I don’t get active, I’ll find myself accomplishing little. Walking can be done at any time of the day, and therein lies another problem. Can I stop working and take a walk? Can I stop working inside and go out and clean up branches in the yard? The second is easier than the first. Why? Because it feels like I’m working toward a goal. What is walking but time when the seat of my pants does not connect with the seat of my chair and thus is wasted? At least cleaning the yard produces stacks of broken branches and piles of leaves!

But, and this is a serious “but,” thus gaining the initial point in this paragraph. But, I say, this impression is an illusion. Yes, I need to work. I need to accomplish things, but I also need to do things that keep me functional. There is a balance here that is not helped by my tendency to think in extremes. If I could just work 16 hours straight, the book would be done, I think. But that doesn’t work. There is a balance, a place where things work best.

But, another serious “but,” I want to be able to say how hard I work. If I rest, in order to be more efficient, I can’t say I worked 16 hours, thus impressing other people with my diligence and dedication. Saying that I ordered my day to preserve mental, physical, and spiritual health, and thus actually accomplished more work than I would have if I had gone with Plan A just doesn’t have the same ring. Deep inside me is this little voice telling me that approach sounds lazy. Somewhere in there is another voice that tells me it is lazy. The voice that tells me it’s lazy lies like a rug. The one that tells me others will think it’s lazy is just irrelevant.

I’m so programmed for work that I tend to listen to those voices anyhow. “Oh wretched man that I am! Who will deliver me?”

Can you perhaps see some of our problems with spiritual things? In our minds there is a God out there demanding this ultimate perfection, incredibly wonderful holiness, and the attainment of unreasonable standards. We’ve even made a theology of it. We’re so desperately wicked and God is so holy that we are without hope. Jesus comes in and makes up the difference. That’s fine, except that we don’t really buy it. So we come up with new ways to try to attain “rightness” with God.

Way, way back in the ancient days, it was by offering enough of the right sacrifices. Then we weren’t sure, so we offered more, all the while letting actual righteousness get lost in the scramble to offer the right sacrifices. Then we got hold of Jesus, so to speak, but since we couldn’t really believe that things were taken care of, we had lists of works. We’d try to make sure we got the lists done, and we were afraid that if we didn’t quite manage that, we’d be lost. (This isn’t a critique of Catholic theology, but of human existence. I don’t think the change of theology does nearly as much as people hope.)

Come the reformation, we renewed the idea that God had taken care of it. We ended all the sacrifices with Jesus and now the reformation wanted to end all that checklist work being righteous enough to get to heaven. But we really didn’t want to believe that either, so we came up with righteousness by correct theology.

I personally think the demands of theological correctness are much greater and much more sinister than the demands of correct living. The farmer in the field or the construction worker laying bricks could hope to live with integrity and carry out acts of charity. But now we have details of theology that must be learned but that many people don’t really get. There are those who demand, however, that they be understood. I was told once that if I didn’t realize that Christ had died for my sins and that I was thus “once saved, always saved” irrespective of any future event, I was not in fact saved at all. In this man’s view, my understanding of the theology was critical to my salvation. I might be incapable of doing one righteous thing (he made sure to quote scripture on that), but I must be capable of righteously (and rightly) understanding his view of the atonement, else Christ died in vain.

We replaced the vanity of gaining righteousness by performing the right ritual with the vanity of performing the right set of deeds. Then we replaced the vanity of the deeds with the vanity of our understanding. All the while our lives continued to do very little to reflect righteousness by any standard.

“Oh wretched people that we are! Who will deliver us?”

Jesus, I think, if we’ll listen. Matthew 5:48 says to be perfect, but Matthew 7:1 says not to judge. Interesting that we try to apply that to others (while missing “by their fruit” a few verses forward), but not necessarily to ourselves. Earning the favor of God by doing things that are, really, the best things for ourselves and doing them perfectly is, of course, impossible. We can’t attain this. We might as well hope to reach the pole star by walking north!

But here comes grace, ready to take that burden from you. To quote Paul again, “Thanks be to God through Jesus Christ our Lord!” It’s the realization that you don’t have to reach the pole star, but you can walk north. You can go ahead and have times of rest in your spiritual life. Why? Because you live in grace. You can work on your own sanctification. Why? Because God has given you the space.

If you spent your time trying to attain the pole star, you would have serious problems getting over the next hill. In an article titled North Star Closer to Earth than Thought, I found the estimate that it’s only 323 light years to Polaris, the current pole star. I also found an estimate that it would take 225 million years to walk one light year at 20 miles per hour. (I think the writer has a problem with the concept “walk.”) But even at that clip, Google tells me that 225 million times 323 light years is seventy-two billion six hundred seventy-five million. Of course that is shortened from ninety-seven billion six hundred fifty million by the new measurements (323 light years to Polaris rather than 434)!

That shortening is sort of like saying, “No, you don’t have to accomplish all these deeds, just make sure you get the right set of beliefs. Then it will take only a bit under 73 billion years longer than you’ll live instead of 97 billion. Rejoice! Sing Hallelujah!”

We need to let grace free us from the need for judgment, and then we can seek God without the constant worry that our experience and understanding are inadequate. Of course they’re inadequate! But God …

You were dead through the trespasses and sins in which you once lived, following the course of this world, following the ruler of the power of the air, the spirit that is now at work among those who are disobedient. All of us once lived among them in the passions of our flesh, following the desires of flesh and senses, and we were by nature children of wrath, like everyone else. But God, who is rich in mercy, out of the great love with which he loved us even when we were dead through our trespasses, made us alive together with Christ[a]—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the ages to come he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith, and this is not your own doing; it is the gift of God— not the result of works, so that no one may boast. 10 For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life. (Ephesians 2:1-10, emphasis mine)

Perhaps we should give up the works and the judgment, especially self-judgment, and live.

Teaching How to Experience God

Teaching How to Experience God

At my home church, Chumuckla Community Church, we’re going through the Experiencing God workbook. There will be 10 sermons, and then discussion groups. My wife Jody leads one right after church each Sunday, and I’m part of that. Doubtless someone will suggest that the book is somewhat more conservative than the theology I express on this blog. I’m delighted that this is the case. Later I’ll read something that’s more liberal and I’ll be delighted with that as well. I believe God is just as happy to talk to conservatives as to moderates and liberals.

The thing that bothers me about all teaching materials that deal with the experience of God’s presence, whether through listening to the Holy Spirit, expectation and exercising of spiritual gifts, or following God in any other way, is that it is often uncertain ground. In fact, I would suggest that if there isn’t an element of risk, you’re not really talking about experiencing God.

There are two basic approaches to trying to teach someone else to experience God. First, one can be prescriptive and define parameters. Second, one can be descriptive and open doors. In reality, of course, an individual’s approach will fall somewhere between, but there is usually a tendency one way or the other.

What I have found is that the most important thing any teacher can do regarding prayer, hearing from God, experiencing God, finding God’s will, or simply sensing God’s presence is ground clearing. Most people who want to hear from God or experience God aren’t simply looking for a formulaic approach they can follow. Rather, they’re usually facing barriers to the experience. Often these barriers are really good approaches they learned from someone else, but which do not work for them.

For example, my wife and I pray differently. Yes, we have times of prayer together, but when we’re each in our private time with God, we take a different approach. She likes music. I like music, but not when I’m praying. She’ll turn on the music and enjoy her time talking with (with, including listening) God. I start with scripture. I will select a passage and read without forcing the pace. I read very fast when that’s what I intend. In prayer time I read slowly and allow the words to direct me into communion. I will sometimes be directed to a different passage.

Jody’s prayer time would be really unfruitful if she used my method.  She’s likely to end up looking at scripture, but that will come as she hears from God in her prayer time. I, on the other hand, find music uplifting and energizing, and often use it to get myself charged for work on a day when I’m feeling slow. Right now I’m typing largely in silence. If I had gotten up unmotivated, I would likely have gone up to my office, turned on some music, and would have found myself getting ready to go.

It’s great to share your experiences. Just avoid telling someone, or leaving them with the impression, that your way is the one and only way to experience God. If you read the Bible stories, you’re going to find quite a variety: Abram just hears, as Abraham he later argues, Moses hears but might rather not at first, Gideon required a sign for each move, Balaam heard through a donkey (hard head there, I think), Jesus was in constant communion. There’s a valuable variety in scripture.

Experiencing God is great. Don’t be afraid of present experience. Beware of either letting someone place you in a straight-jacket, or of placing someone else in one. God’s way is past finding out. You and I haven’t gone that far!

(I’ve put some books I publish related to experiencing God into a collection on Aer.io. Check these out!)