Some time ago, I listened to a colleague in ministry give his testimony, and came away amazed that he had ended up a pastor—and in fact, amazed that he was even a Christian. He had come to Christ when he was six, but the church he attended was extremely legalistic, so much so that by the age of ten, they had him firmly convinced (and completely terrified) that he was going to Hell. He described his adolescence and early adulthood as a process of holding God as far away as he possibly could while still holding on enough to keep from going to Hell, which was his overriding concern; at one point as he was talking, he wondered if he might not have been better off “just going prodigal for a while,” though he knew he’d been too afraid to do so.In the midst of all this, though, God was at work on him, reaching out with his grace by his Spirit, slowly peeling away the layers of fear around his soul “like an onion” which that church had left there, calling him first back into the church, and then into the ministry; gradually, gradually, God has been setting him free from that fear, teaching him to trust—and teaching him to share that healing with others, to preach the good news of Jesus Christ so that people may live.I’ll never forget him looking at us and saying, almost pleading, “Preach grace, brothers. Preach grace.” I do, or at least that’s my intent and desire, and I think I can say that’s true for all the others there; but I don’t think I’ve ever been reminded so powerfully, or had it sink in quite so deeply, just how crucial that is. I’ll never forget it.
Category Archives: Uncategorized
China as an island
Check this out from Strange Maps:
If you’re at all interested in geopolitics and the future of our nation’s relationship with China (and if you aren’t, you should read a few of James Fallows’ articles in The Atlantic), it’s worth diving into the analysis that accompanies the map; it’s a summary of a longer article, “The Geopolitics of China,” which I haven’t yet read but definitely intend to read. Since the fall of the Berlin Wall, too many Americans have grown accustomed to thinking of this as a unipolar world with America the only superpower; leaving aside whether that’s ever really been true (Vladimir Putin might well disagree), the rise of China will be changing that before too long, if it hasn’t already. China’s large, powerful, and—to most Westerners—mysterious; the more we come to understand them, the better.HT: my wife
Morning prayer
For the first showings of the morning light
and the emerging outline of the day
thanks be to you, O God.
For earth’s colours drawn forth by the sun
its brilliance piercing clouds of darkness
and shimmering through leaves and flowing waters
thanks be to you.
Show to me this day
amidst life’s dark streaks of wrong and suffering
the light that endures in every person.
Dispel the confusions that cling close to my soul
that I may see with eyes washed by your grace
that I may see myself and all people
with eyes cleansed by the freshness of the new day’s light.
—J. Philip Newell, Celtic Benediction: Morning and Night Prayer, 40
Out of the past, in the present, toward the future
Joyce over at tallgrassworship has a post up that I’ve been meaning to comment on, asking the question, “How Can An Older Congregation Live Into Christ’s Future?” (In her case, she’s talking about one service in her congregation, rather than the congregation as a whole, but as she notes, it’s all the same issue in the end.) I appreciated her post, and especially this quote she pulled from Bishop Will Willimon’s blog:
No existing, older churches can be revitalized without risk, commitment, and a determination to be faithful to the mission of Christ no matter what.If your church is in decline and not growing, it is because your congregation has decided to die rather than to live (alas, there is no in between when it comes to churches). The majority of our churches are not growing, thus we have a huge challenge before us. Still, our major challenge is not to find good resources for helping a church grow and live into the future; our challenge is to have pastors and churches who want to do what is necessary to live into Christ’s future.
Bishop Willimon’s dead right in his analysis: revitalizing churches isn’t primarily about programs, skills, or doing this or that; at the core, it’s about the willingness of the congregation to choose life over comfort, “to be faithful to the mission of Christ no matter what,” even though the one we follow is the one who had no place to lay his head. That’s why Joyce is right to emphasize “a deeply felt and theologically sound spirituality, lived out in an outward focus, a welcoming and inviting atmosphere, flexibility, and willingness to embrace change for the purpose of reaching and assimilating newcomers” as the signs of a church that has chosen life, because those are marks of a church that’s primarily about its mission rather than about itself. (Incidentally, from this angle we can see that it isn’t only older churches that need revitalizing, nor only smaller churches; I’ve known a few large congregations with plenty of money and plenty of younger folks that weren’t in very good shape spiritually. It may be harder to get churches full of older folks to embrace change—but I’m not sure that’s necessarily so.)It’s interesting to me that Bishop Willimon describes this in terms of “living into Christ’s future,” because it seems to me that it requires us to take a different attitude toward time, past, present, and future, than we often do. First, I think, for a church to be revitalized, it must live out of its past—neither living in the past, as so many dying churches do, nor cutting itself off from its past, but rooting itself in the successes and lessons of the past in order to meet the challenges it faces. Second, in doing so it must live in the present—which is to say, in the present reality as it actually is, not as we wish it were. In order to be faithful to carry out the mission of Christ in our world, we have to understand where the needs are, and how to make our message heard clearly and faithfully. Third, it must live toward the future—not simply seeking to maintain itself, but working toward the goal Christ has set before it, reaching out to draw in new people and address new ministry needs. There must be roots; there must be an understanding of the environment; and there must be a clear sense of purpose.
Pillow diplomacy
So, the State Department, which under Bush 43 has made the fight against international sex trafficking a major part of our foreign policy, has now had to issue a formal directive telling its employees not to hire prostitutes. Who knew? It sounds like somebody needs to clue some of our foreign-service folks in that this isn’t what the US means by “international relations” . . .
Reflection on Amos 5 worship, for a thoughtful friend
“Woe to you who desire the day of the Lord!
Why would you have the day of the Lord?
It is darkness, and not light,
as if a man fled from a lion,
and a bear met him,
or went into the house and leaned his hand against the wall,
and a serpent bit him.
Is not the day of the Lord darkness, and not light,
and gloom with no brightness in it?
“I hate, I despise your feasts,
and I take no delight in your solemn assemblies.
Even though you offer me your burnt offerings and grain offerings,
I will not accept them;
and the peace offerings of your fattened animals,
I will not look upon them.
Take away from me the noise of your songs;
to the melody of your harps I will not listen.
But let justice roll down like waters,
and righteousness like a wadi that never dries up.”—Amos 5:18-24 (ESV, alteration mine)Thus says the Lord:
“For three transgressions of Israel
and for four, I will not revoke the punishment,
because they sell the righteous for silver,
and the needy for a pair of sandals—
those who trample the head of the poor into the dust of the earth
and turn aside the way of the afflicted;
a man and his father go in to the same girl,
so that my holy name is profaned;
they lay themselves down beside every altar
on garments taken in pledge,
and in the house of their God they drink
the wine of those who have been fined.”—Amos 2:6-8 (ESV)It can be tempting to take verses like Amos 5:21—“I hate, I despise your feasts, and I take no delight in your solemn assemblies”—as if we can just lift them right out of Amos and apply them to the church today, or to parts of the church we don’t like. Certainly, we may feel, there are an awful lot of churches whose worship can’t possibly be pleasing to God—and this is the word of God, so it applies to us just as it did to Amos’ neighbors in Tekoa; it’s tempting to rise up in the prophet’s place and pronounce the damnation of God on all that we see is wrong in the church. It is, however, a temptation which must be resisted, for our own sakes; it must be resisted because it’s an abuse of the Scripture, and it’s abuse of the Scripture that opens the door to all the other abuses we see in the church. It must also be resisted because it leads us away from humility, and into the trap of spiritual pride.Amos 5 does indeed say something very important about worship, something which clearly applies to us today—but it doesn’t say that God hates all the worship offered him by the Western church, or that all the services and conferences and organizations and rallies are despicable to him. Some of them no doubt are; but this is not a blanket condemnation, except for those who are guilty of the sins of which Amos condemned his contemporaries. To understand why he denounces their worship so powerfully, we need to understand what he’s denouncing. We need to understand the real problem.First off, to be clear, the problem wasn’t that Israel wasn’t worshiping God, or that they weren’t doing so correctly. It’s not that they weren’t a religious people—by any standard, they were considerably more religious than we are. God doesn’t complain that they weren’t showing up to church. They were keeping up their duties, showing up to the temple on the great holy days, offering their sacrifices, playing their music, and so on; they knew the stuff they were supposed to be doing, and they were doing it—all the right words at all the right times, all the right sacrifices done all the right ways, all down pat.The problem wasn’t what they were doing—the problem was why. Their worship may have been directed to God, but it wasn’t about God, it was about them; specifically, it was about dotting all the “i”s and crossing all the “t”s necessary to get what they wanted from God, keeping up their end of the bargain so that God would have to keep up his. That’s why, just to make sure they had all their bases covered, they didn’t just worship the one true God, they worshiped a number of other gods, too—being quite sure, no doubt, to get all those forms just right as well. Of course, the Bible calls that idolatry, and makes it quite clear that God won’t stand for it; but his people just didn’t see the problem. After all, wasn’t it all about getting their needs met? If worshiping another god or two on the side helped them get their needs met, why should God mind?This attitude bore all kinds of bad fruit. God is just, and his law set high standards for how the rich and powerful were to treat the poor and vulnerable, and yet his people felt free to come to worship with the blood of injustice on their hands, as we see both in Amos 5 and in Amos 2 (and in fact in lots of places throughout the prophets). The people of Israel thought they could buy God’s favor by showing up at the temple at the scheduled time and going through the motions, then go back into the “real world” and do business however they pleased. They didn’t understand that real worship begins with surrender—with giving over to God our plans, our ideas, our desires, our fears, our dreams, our visions, our conceptions of justice, our expectations of mercy, our wants, even our needs, and saying, “This is what I would do, but your will be done”; they just wanted to show up on Saturday morning, go through the motions, and walk off with the assurance that God was happy with them for showing up and would, in consequence, give them whatever they might happen to ask for.And that, God says, is false worship, and I loathe it. “I hate, I despise your festivals; I take no delight in your church services. Take away your sacrifices—it makes me sick to look at them. Stop singing and put down your instruments—I can’t stand to listen to your noise.” All their worship was just an empty, cynical production; they were keeping up the shell of their religion, the ritual and the outward conformity, but without any reality at the center—and it made God madder than if they’d never bothered to show up at all. They shouldn’t have bothered, because they were essentially committing religious fraud, and God can’t and won’t tolerate that. Instead of all their show, what he wanted, and what he wants from us, is what he’s wanted all along: for his people to live lives of worship, for what we say in church on Sunday to be reflected at work on Monday.He declares this in one of the most powerful and striking verses in the Bible: “Let justice roll down like waters, and righteousness like a wadi that never dries up.” “Stream” doesn’t really capture the point here; as one commentator put it, “A wadi in the Middle East is a narrow valley, often a deep channel, through which rapid torrents of water gush during the rainy season, but which may have only a trickle of water or be completely dry in the summer.” When it flows, it brings life and color to the land, which then returns to desert when it dries up. But where a real wadi would flow only sometimes, God calls for justice and righteousness to be like a wadi that never stops flowing, but pours out ceaselessly in a mighty, thunderous flood, bringing life to the nation.Now, in tying true worship to justice and righteousness, is Amos saying that the purpose of worship is to change our behavior? No; but true worship will, nonetheless. Worship brings us into the presence of God to focus on his character, on his beauty, and on all that he has done in creating this world and in saving us as his people—and the more time we spend looking at God, the more we will desire God, and thus desire his holiness. Worshiping God transforms us; spending time focusing our attention on God changes our priorities, our preferences, and our outlook on the world. It’s a gradual change, to be sure, not something that happens overnight, but no less real for all that; the proof of the pudding, so to speak, is whether our daily life, as individuals and as a community of believers, demonstrates and reflects the justice and righteousness of God. When that isn’t in evidence—as it wasn’t among Amos’ fellow Israelites—it’s a sign that however highly we might think of it, there’s something wrong with our worship.Unfortunately, we don’t look at our worship the same way God does. We don’t judge our worship by whether or not our lives are characterized by justice and righteousness, or whether they look like the picture Paul paints in Colossians 3; we don’t examine our hearts to see if we, like the Israelites, are guilty of idolatry, worshiping our false gods of money, pleasure, ambition, and self-fulfillment right alongside the one true God. Instead, we ask, did we have a meaningful worship experience?—Did we enjoy the music?—Did we get something out of it?—Did it move us?—as if whether we found it meaningful was all that mattered, as if this is all about us. When those are the only questions we ask—when our only concerns about our worship are for ourselves and our own opinions and desires—we’ve gone off the rails. Our worship is about God, and what matters first and foremost is whether he is pleased, whether we’ve been focused on praising him, giving him glory, doing him honor; if not, if our concern is more for ourselves and what we think and feel than for God, then we aren’t really worshiping him at all.The bottom line of our worship is this: God calls us to gather together as his people to praise his name, to honor him as our God, to hear him speak to us through his word, to confess our sins and affirm our faith, to lay our needs before him in prayer—and to go out again resolved and empowered to live out his justice and righteousness in a lost and broken world so loved by God. He calls us to take everything we have—yes, even our pain, even our struggles, even our anger, even our grief, just as much as our joy and our faith, our money and our talents—and give it to him, give it completely to him, as our offering. He calls us to give up trying to bless ourselves—let him take care of that!—and instead to bless his name with everything we have, with our words and with our lives, because he is worth it. He’s worth everything we have, and everything we are, and far, far more. If we understand worship in this way, if we seek to worship God in this way, it will change us, and it will change how we live; and so the proof of our worship, if you will, is in the fruit.When are we justified in applying Amos 5:21 to the worship of the church? When the life of the church looks like Amos 2.
Wronging rights and depressing the oppressed
Last month, the PC(USA)’s Office of Interfaith Relations put out an excellent paper titled “Vigilance Against Anti-Jewish Ideas and Bias”; to the surprise of many, it was (and is) an excellent piece of work, searching and honest in its examination of the ways in which Presbyterians have been guilty of “anti-Semitism and anti-Jewish motifs and stereotypes, particularly as these find expression in speech and writing about Israel, the Palestinian people, the Israeli-Palestinian conflict and steps toward peace.” Consequently, it garnered considerable praise from evangelicals in the denomination.Given the way things tend to operate in the PC(USA), the cynic in me is tempted to think that someone saw that praise and decided they must have done something very, very wrong; whatever the reason, the original paper has now been strangled in its bath and replaced by something very different under a revised title: “Vigilance against Anti-Jewish Bias in the Pursuit of Israeli-Palestinian Peace.” The actual concern for vigilance against anti-Jewish bias is, to say the least, much more muted in this new paper; there is, however, a great deal of concern for how awful Israel is. It’s also far more self-congratulatory, to the point of arrogance, as Viola Larson notes; where the first document was an honest confession of denominational sin, the new one is effectively a frontal assault on that confession. That’s a shameful thing for those who are called to follow the Way, the Truth and the Life. I think the Rev. John Wimberley, of Western Presbyterian Church in D. C., said it best in his letter to Presbyweb:
I simply don’t know how we can release a document, receive high praise from the Jewish community, withdraw it and release a new document which profoundly angers the Jewish community and all of us who have spent a lifetime trying to build trust between Presbyterians and the Jewish community. This is beyond bad process. This is bad ministry. Who will trust our words in the future? Why should they?
Tim Russert, RIP
This is a shocker. Tim Russert, host of NBC’s “Meet the Press” and chief of their Washington bureau, is dead at 58, apparently of a heart attack. According to the New York Post, “the network allowed itself to be scooped by other media outlets as it tried to contact Russert’s wife Maureen and son Luke, who just graduated from Boston College”; it’s good to know someone had their priorities straight. Too bad the rest of the media didn’t.As Newsmax noted, “Washingtonian magazine once dubbed Russert the best journalist in town,” and he probably deserved that label as much as anyone. Raised Catholic and trained in Catholic schools, he consistently stressed the importance of both, in such venues as commencement addresses at the Columbus School of Law (part of the Catholic University of America) and Boston College, and a fundraising dinner for the Catholic schools in the Fall River diocese. Russert, like most Washington media, was well to my left, but from where I sat he always seemed worthy of respect, both professionally and personally, and someone it would have been enjoyable to know. Requiescat in pace, Tim Russert; the decline of TV news just accelerated.(Update: I had to add a link to this excellent reflection on Russert by Peggy Noonan in the Wall Street Journal.)
On being Reformed and missional
At this year’s General Synod (our annual national decision-making assembly) of the Reformed Church in America, the delegates were blessed to hear three addresses from the Rev. Dr. Richard Mouw, currently serving as the president of Fuller Seminary. Those three addresses, with the discussion questions that followed each, have been combined into a single video. Taken as a whole, it’s a long one—almost an hour—and I wish they’d been posted separately, but they weren’t. Don’t let that stop you from watching Dr. Mouw’s messages, because there’s excellent material here. The first address, which focuses on the “Reformed” half of the equation, is about twenty minutes, while the second, which focuses on the “missional” half, runs another thirteen or so; the third, which brings the two together, takes up the rest of the video. They’re excellent, and if you’re interested in these matters, when you have the time to listen to them, I commend them to you.(Technical note: it’s my understanding that some versions of IE have had problems with this video; if you run into difficulties, you might try clicking the “Google Video” button in the lower-right corner, which will take you to the Google Video page for this clip.)
Update: I was pleased to find this post on the same subject on the blog Pursuing Truth (a blog I hadn’t tripped over before this); it’s not an interaction with Dr. Mouw’s addresses, but rather a separate consideration of being Reformed and missional (and an excellent one).
Living life flat-out for Christ
Ray Ortlund, in a post in memory of his father, sums up the most important lesson he learned from his dad this way:
There is only one way to live: all-out, go-for-broke, risk-taking, pedal-to-the-metal, ferociously joyful and grateful enthusiasm for the Lord Jesus Christ. Halfway Christianity is the most miserable existence of all. Halfway Christians know enough to feel guilty about themselves but haven’t gone far enough to get happy in Christ. Wholehearted Christianity is very happy. How could my dad get there and stay there? He really, really knew that God loved him and had completely forgiven all his sins at the cross of Jesus. I saw dad in repentance. But he did not wring his hands and wonder what God thought of him. He believed the good news, his spirit soared and he could never do too much for his Savior.
Amen.