Mick Turner
Our culture, it seems, is on some kind of spiritual quest. As I cruise about the Internet these days I often encounter articles, web sites, and discussion groups throwing about the term “spirituality.” With increasing frequency I also find sincere seekers, including professed Christians, attempting to define what true spirituality is. Some of the definitions are profound while others are more arcane than the tax code.
For Christians, the definition of true spirituality should not be a mystery. The meaning of the word, given to us by Jesus with alarming clarity, may not be the answer we are looking for. The definition of spirituality provided by the Lord had nothing to do with esoteric philosophical speculations, nor did it encompass the need for expanded knowledge of a multi-dimensional universe. On the contrary, Jesus told us what real spirituality was in a very direct and precise manner. He didn’t explain it to us; he showed us.
Jesus gave a new definition of what true spirituality consisted of when, as described in the 13th Chapter of John’s Gospel, he shocked his disciples by performing the lowly act of cleansing their dirty, dusty, and most likely, fetid feet. In this act, Jesus then said that he had provided an example. In his words:
I have set you an example that you should do as I have done for you… (John 13:14)
As Christ-followers, we are called to no less. We are called to the ministry of the towel. For the Christian, that is the meaning of spirituality. We are to be of service. Everything else, no matter how profound, is superstructure.
At its most fundamental level, proactive service, motivated by love and compassion, is what incarnational Christianity is all about. No matter what setting in which we find a need to be addressed, we are to obey and go. No matter how filthy, grimy, or smelly, we are to take up our towel and basin and hit the ground running. This is our calling and this is our duty. This is what Christ did and we are to do no less.
Even as sincere believers with a genuine desire to manifest active Christian love to our hurting world, we often complicate this issue of service to an extreme. “What is my true mission?” we often ask ourselves. “Is helping with this situation something I am gifted to do?” Other times we vacillate by comparing ourselves to others. “Are there other people far more skilled than I to help with this?” Moses tried this approach and God didn’t buy it. Although there is nothing wrong with assessing our talents and gifts, we need to realize in any situation, there is some type of service we can provide. There is at least some need we can meet. Just about anyone can fold chairs, clean a kitchen, drive a van, or deliver food.
At the end of the day, this issue of Christian service boils down to one word: availability.
We must each look into our hearts and, with the help of the Holy Spirit, ask ourselves: Am I available to be used by God? We need to be rigorously honest with ourselves in answering this all-important question. If we answer in the negative, then we need to explore the reasons why we feel we cannot currently follow Christ’s call to service. If we answer in the affirmative, then we need to find a place to serve, a way to serve, and get on with it. It is of vital importance that we keep in mind that we are Christ’s representatives here in this broken world. We are his hands, his feet, and his heart. And, we are his agents no matter where we are. Gary Thomas explains how this has come to work in his life:
Once I begin surrendering my body to be transformed, I become a living and breathing center of possibility. I become a force that God can use to impact the world. This truth teaches me to see my life as a call to represent Christ wherever I go, whether it is at a high school basketball game, a family get-together, the dreaded Department of Motor Vehicles office, a local Starbucks, or my own home. Regardless of my location, I can live with a sense of offering myself up to God so that he can encourage his children and reach out to the lost.
Individual Christians are not alone in over-thinking the issue of service. Entire congregations can do the same thing. Instead of diving in and providing immediate relief or help to those in need, churches often choose to conduct exhaustive investigations and hold endless committee meetings, trying to design a program that will address a community need. Again, research and planning are essential, but not at the expense of allowing people to suffer while we weigh our options. Jerry Cook, in his informative book The Monday Morning Church, strikes at the heart of the issue:
I am convinced that as Christians we are not about programs. We’re not about bigger or better blessings. We’re about responding to people who call for help because their world is falling apart. These individuals aren’t looking to be converted – they’re looking for help! Being their help – by being the presence of Christ in their lives – is the only thing we’re about. Everything else we do is secondary and can even detour us from carrying out the true purpose of the church…You are filled with the Spirit of God. You are living in this window in time called the last days. You are where you are because God has strategically placed you there. The question is, are you open for business?
Cook makes a poignant statement here and asks the pivotal question, a question that each of us must answer with truth and honesty: Am I open for business?
Each of us must find somewhere to begin his or her own unique mission, in whatever setting God has placed us. So, again, where do we begin? Why not start where Christ himself began? As he picked up the Holy Scriptures in the synagogue at Nazareth he spoke clearly and without reservation, echoing his Father’s words from the 61st chapter of Isaiah. Christ said he had left his comfort zone in the spiritual realm and incarnated on this fallen planet in order:
To bind up the broken hearted
To proclaim liberty to the captives
To comfort all who mourn
To give them beauty for ashes,
The oil of joy for mourning
The garment of praise for the spirit of heaviness.
Surely, these words pertain to someone or some situation you are aware of. Are you aware of anyone who is broken hearted or held captive by some form of addiction or behavior? Do you know someone who is in dire need of comfort at this time? Is there anyone in your family, your church or your neighborhood who is in need of a little beauty and joy in life; maybe someone who needs help with depression or some other type of spiritual heaviness?
As stated earlier, the first salient question is not so much “How shall I go about doing good?” No, the question is, “Are you open for business?”
Are you ready to become someone God can use? Are you ready to become, in the words of Gary Thomas, a living and breathing center of possibility?
Friday, September 26, 2008
The Age of Interspirituality
Mick Turner
In 1893, the city of Chicago played host to an event which, at the time, did not seem overwhelmingly significant. Slated as a relatively minor event associated with the World’s Fair, the “World’s Parliament of Religions” was of far greater importance than recognized at the time. The Parliament was the first time representatives of various religious traditions from around the globe convened in a common setting with a common purpose. Moreover, the interfaith gathering foreshadowed the increasing contact between various religious traditions that so characterized the 20th Century.
Originally organized to foster dialog and understanding between the world’s various faith traditions, the Parliament spawned a groundswell of interest among those in attendance as well as those who read about the informative proceedings. Especially in America the Parliament’s impact was both immediate and wide-spread. For example, prior to the gathering in Chicago, both Judaism and Catholicism were largely marginalized in American culture. Despite the fact that both of these groups were numerically strong in the United States since colonial times, a general lack of information on the part of the Protestant Christian majority created an atmosphere of suspicion and mistrust. One of the most significant and enduring legacies of the Parliament has been the mainstreaming of both Catholics and Jews.
A second but no less momentous contribution of the Chicago meetings was the West’s exposure to vital Asian spiritual traditions, most notably Zen, Hinduism, Jainism, and Buddhism. As the 20th Century progressed, contact and positive exchange between American seekers and Asian religions grew rapidly. During the final quarter of the century this inter-spiritual contact and exploration was commonplace.
In 1993, honoring the 100th Anniversary of the parliament, Chicago again played host to a gathering of representatives from a wide range of spiritual traditions. Over 9,000 participants attended the conference and registration had to be stopped three weeks prior to the event, simply due to lack of space. Attendance could have been much higher. Incredibly, over 75,000 people showed up for the closing ceremony, held in Grant Park. From beginning to end, the hallmark of the conference was mutual respect and a sincere desire for cooperation and unity among the participants. The only incident of discord occurred when a group of fundamentalist Christians, who were non-participants, staged a protest in opposition to the event.
As the 21st Century advances, we can only expect this stream of inter-spiritual contact to widen and grow deeper as the contact between faith traditions grows increasingly consistent. As this process unfolds, it is hoped that among the positive results of inter-spiritual dialog and cooperation are such things as: deeper insight into points of commonality among the various religious traditions; joint proactive efforts by the various traditions to address and rectify existing global and social concerns; and a more peaceful, harmonious world, from nations to neighborhoods. His Holiness the Dalai Lama, an example of a person with a heart for Interspirituality, speaks of the possible benefits of interspiritual cooperation:
Because all the world’s religious traditions share the same essential purpose, we must maintain harmony and respect among them. This not only benefits the followers of each religion but makes our neighborhoods and countries more peaceful. To do this we need to understand something about the world’s different religions. There are many ways to go about this, but I believe the most effective is face-to-face dialog. Let religious and spiritual leaders meet together to discuss and share their experience and practice; let ordinary members of religious communities spend time with each other.
The final point made by the Dalai Lama is of particular note. While the meetings and dialogs between leaders from the world’s spiritual traditions is of great benefit, it is when the average, rank-and-file members of these traditions become more familiar with one another that real transformation can take place. Positive sharing between the laity of all religions holds perhaps the most promise of all. Any future plans for interspiritual programs and gatherings should take this reality into account. To have only religious leaders meet together is a positive step, but falls short of what is needed.
To be sure, there will always be those who are opposed to interspiritual dialog and cooperation. Typically this flavor of opposition comes from the fundamentalist camps, especially within Islam and Christianity. I do not mean to equate these two forces as the former is typically more radical and violent that the latter. Still, both of these religious elements are consistently abhorrent of any attempt toward religious unity. In spite of their opposition, however, the participation of both Islamic and Christian fundamentalists would be welcome. Anything else would be antithetical to the principles of interspiritual unity.
Still, there are some Christians who feel that any other spiritual tradition other than Christianity is at best worthless or at worst an evil entity, spawned from the loins of hell. I will state categorically and without reservation that I do not share this mindset and, in fact, consider such a worldview closer to pure evil than a more open-minded approach. I am a Christian but that does not mean I cannot learn from other traditions. In fact, I feel compelled to remind readers that Christianity, along with every other religion, is a product of human effort, not of God. It is an unfortunate truth, but a reality nonetheless, that oftentimes religion is one of the chief impediments to true spirituality, especially as exemplified by Christ.
I am reminded of the encounter between Jesus and the woman at the well in Samaria. Most often sermons or Bible lessons on this fascinating encounter focus on the sins of the woman’s past and present life and on Jesus’ teachings about the “living water.” Yet this passage also is highly illuminating in terms of Jesus’ view of religion. He does not condemn this Samaritan woman’s religion. Instead, he goes on to share that “a time is coming and already has come” where both the Samaritan religion and the Jewish religion have become obsolete. The Lord clearly tells the woman that God is spirit and must be worshiped in spirit and truth. God must be worshiped beyond the confines of a limited religious point of view.
Does exploring the teachings of other faith traditions in any lessen Christianity? No. In reality, such exploration enriches our faith and helps us to see the teachings of Christ and the early church in fresh and often more accurate ways. Personally, I have such endeavors highly beneficial and, equally significant, these studies have given me insight into how adherents of other faith systems view life. This has been of great benefit in discussing my Christian perspective with followers of other religious traditions.
The reality that we now exist in a global society is undeniable. Further, there is a growing recognition that the entire world is interdependent. When one part of the globe is affected, all areas are impacted in some way. Interdependence is increasingly seen in trade, science, medicine, cultural exchange, and even education. It is only natural that humanity’s spiritual traditions are involved as well. Perhaps our greatest hope lies in the fact that as a growing knowledge of the essential unity within the diversity of religious expression takes place, we, as a species, will be less inclined to hostile behavior.
© L.D. Turner 2008/All Rights Reserved
In 1893, the city of Chicago played host to an event which, at the time, did not seem overwhelmingly significant. Slated as a relatively minor event associated with the World’s Fair, the “World’s Parliament of Religions” was of far greater importance than recognized at the time. The Parliament was the first time representatives of various religious traditions from around the globe convened in a common setting with a common purpose. Moreover, the interfaith gathering foreshadowed the increasing contact between various religious traditions that so characterized the 20th Century.
Originally organized to foster dialog and understanding between the world’s various faith traditions, the Parliament spawned a groundswell of interest among those in attendance as well as those who read about the informative proceedings. Especially in America the Parliament’s impact was both immediate and wide-spread. For example, prior to the gathering in Chicago, both Judaism and Catholicism were largely marginalized in American culture. Despite the fact that both of these groups were numerically strong in the United States since colonial times, a general lack of information on the part of the Protestant Christian majority created an atmosphere of suspicion and mistrust. One of the most significant and enduring legacies of the Parliament has been the mainstreaming of both Catholics and Jews.
A second but no less momentous contribution of the Chicago meetings was the West’s exposure to vital Asian spiritual traditions, most notably Zen, Hinduism, Jainism, and Buddhism. As the 20th Century progressed, contact and positive exchange between American seekers and Asian religions grew rapidly. During the final quarter of the century this inter-spiritual contact and exploration was commonplace.
In 1993, honoring the 100th Anniversary of the parliament, Chicago again played host to a gathering of representatives from a wide range of spiritual traditions. Over 9,000 participants attended the conference and registration had to be stopped three weeks prior to the event, simply due to lack of space. Attendance could have been much higher. Incredibly, over 75,000 people showed up for the closing ceremony, held in Grant Park. From beginning to end, the hallmark of the conference was mutual respect and a sincere desire for cooperation and unity among the participants. The only incident of discord occurred when a group of fundamentalist Christians, who were non-participants, staged a protest in opposition to the event.
As the 21st Century advances, we can only expect this stream of inter-spiritual contact to widen and grow deeper as the contact between faith traditions grows increasingly consistent. As this process unfolds, it is hoped that among the positive results of inter-spiritual dialog and cooperation are such things as: deeper insight into points of commonality among the various religious traditions; joint proactive efforts by the various traditions to address and rectify existing global and social concerns; and a more peaceful, harmonious world, from nations to neighborhoods. His Holiness the Dalai Lama, an example of a person with a heart for Interspirituality, speaks of the possible benefits of interspiritual cooperation:
Because all the world’s religious traditions share the same essential purpose, we must maintain harmony and respect among them. This not only benefits the followers of each religion but makes our neighborhoods and countries more peaceful. To do this we need to understand something about the world’s different religions. There are many ways to go about this, but I believe the most effective is face-to-face dialog. Let religious and spiritual leaders meet together to discuss and share their experience and practice; let ordinary members of religious communities spend time with each other.
The final point made by the Dalai Lama is of particular note. While the meetings and dialogs between leaders from the world’s spiritual traditions is of great benefit, it is when the average, rank-and-file members of these traditions become more familiar with one another that real transformation can take place. Positive sharing between the laity of all religions holds perhaps the most promise of all. Any future plans for interspiritual programs and gatherings should take this reality into account. To have only religious leaders meet together is a positive step, but falls short of what is needed.
To be sure, there will always be those who are opposed to interspiritual dialog and cooperation. Typically this flavor of opposition comes from the fundamentalist camps, especially within Islam and Christianity. I do not mean to equate these two forces as the former is typically more radical and violent that the latter. Still, both of these religious elements are consistently abhorrent of any attempt toward religious unity. In spite of their opposition, however, the participation of both Islamic and Christian fundamentalists would be welcome. Anything else would be antithetical to the principles of interspiritual unity.
Still, there are some Christians who feel that any other spiritual tradition other than Christianity is at best worthless or at worst an evil entity, spawned from the loins of hell. I will state categorically and without reservation that I do not share this mindset and, in fact, consider such a worldview closer to pure evil than a more open-minded approach. I am a Christian but that does not mean I cannot learn from other traditions. In fact, I feel compelled to remind readers that Christianity, along with every other religion, is a product of human effort, not of God. It is an unfortunate truth, but a reality nonetheless, that oftentimes religion is one of the chief impediments to true spirituality, especially as exemplified by Christ.
I am reminded of the encounter between Jesus and the woman at the well in Samaria. Most often sermons or Bible lessons on this fascinating encounter focus on the sins of the woman’s past and present life and on Jesus’ teachings about the “living water.” Yet this passage also is highly illuminating in terms of Jesus’ view of religion. He does not condemn this Samaritan woman’s religion. Instead, he goes on to share that “a time is coming and already has come” where both the Samaritan religion and the Jewish religion have become obsolete. The Lord clearly tells the woman that God is spirit and must be worshiped in spirit and truth. God must be worshiped beyond the confines of a limited religious point of view.
Does exploring the teachings of other faith traditions in any lessen Christianity? No. In reality, such exploration enriches our faith and helps us to see the teachings of Christ and the early church in fresh and often more accurate ways. Personally, I have such endeavors highly beneficial and, equally significant, these studies have given me insight into how adherents of other faith systems view life. This has been of great benefit in discussing my Christian perspective with followers of other religious traditions.
The reality that we now exist in a global society is undeniable. Further, there is a growing recognition that the entire world is interdependent. When one part of the globe is affected, all areas are impacted in some way. Interdependence is increasingly seen in trade, science, medicine, cultural exchange, and even education. It is only natural that humanity’s spiritual traditions are involved as well. Perhaps our greatest hope lies in the fact that as a growing knowledge of the essential unity within the diversity of religious expression takes place, we, as a species, will be less inclined to hostile behavior.
© L.D. Turner 2008/All Rights Reserved
The Centrality of the Kingdom Message
Mick Turner
The contemporary Church often appears to be operating in a quandary, looking much like a dog chasing its tail. Christian leaders spend valuable energy and needed resources in an attempt to define the primary mission of the Body of Christ within the context of our post-modern, post-Christian world. Although this is an important task and highly relevant given the dwindling impact of the Church on contemporary culture, I have come to believe that the critical mission of today’s Church is not a mystery wrapped inside a riddle.
Even though the specifics of carrying out the Church’s mission may change from age to age, one central purpose remains constant. This aspect of the Church’s work is obvious to anyone who undertakes even a cursory study of the life of Jesus and has remained constant throughout the centuries. Further, it will continue to be of primary importance until the Lord’s return and should always serve as the North Star for the Body of Christ during times of challenge and change.
Underlying all of our efforts as the Body of Christ is the notion of working along with God to establish the “Kingdom.” I can’t stress this notion of Kingdom enough and, if you take a close look at the gospels, neither could Christ. His first public statement was “Repent for the Kingdom of Heaven is at hand.” After beginning this way, Christ repeatedly stressed that his mission was to inaugurate the Kingdom. As ongoing agents of incarnation, it is now our mission to pick up where Christ left off. This is the foundational mission of the church. Even the great commission is aimed at this and this only: Bringing God’s Kingdom to Earth.
The coming of the Kingdom is really the heart of the gospel. The forgiveness of sins and the work on the cross, although of central significance, is not the heart of the gospel. It is not that which brings life to the body. No, it is the coming of the Kingdom that constitutes the life of the gospel. Unfortunately, the church, especially since the reformation in general and Calvinist theology in particular, has primarily defined the gospel in terms of the remission of sins by the work of Christ. Again, I am not downplaying the importance of this. All I am saying is that it is not the core of the gospel. Jesus repeatedly stressed the coming of the Kingdom. The remission of sins is part of this, but it is far from the whole enchilada.
If Jesus had composed a mission statement prior to departing the spiritual realm it would undoubtedly read: Re-establish my Father’s kingdom on earth. Wherever he traveled, the Lord preached the coming of the kingdom. The fact that today’s pastors seldom preach on the kingdom is a conundrum to the astute student of the gospels. The majority of messages from the pulpit these days are more concerned with being born again as opposed to the establishment of the kingdom. In the entire recorded narratives of Jesus’ life, he only mentioned being born again one time, and that in private under the cloak of darkness in response to a query by Nicodemus. Contrast this with the number of times Christ spoke of the kingdom.
I find the Church’s lack of focus on establishing the kingdom even more remarkable when considering other popular pulpit themes. A few months back I was conducting research on the growth of several denominations in the county where I live. This research necessitated my visiting eight different congregations over an extended period of time and provided an opportunity to hear firsthand the kind of topics preachers from a variety of denominations were expounding upon. Frankly, I was amazed. I heard at least four sermons on prosperity, four more on the reality of sin, three on the importance of speaking in tongues, two on how speaking in tongues was the work of Satan, at least two sermons detailing the importance of voting Republican in the upcoming 2008 election, and one meandering, 40-minute bombast without a discernable core.
On no occasion did I hear a sermon or even a Sunday School class that had as its central element the establishment of God’s kingdom. I am not the sharpest tool in the shed and, at best, have a second-rate mind. Still, I can see that there is something amiss here.
Granted, the Body of Christ in America faces numerous challenging issues at the dawn of the new century, however, the response to these issues must take place in the context of Jesus’ kingdom message. Our mission as Christians, both individually and corporately, is to continue incarnating Christ’s mission in the world. As Jesus stressed the kingdom, so must we. We have no greater priority.
Dr. Myles Munroe, author of several books dealing with God’s kingdom, echoes the centrality of the kingdom agenda for today’s Church:
How important to the Body of Christ is the message of the Kingdom of God? Frankly, we have nothing else to teach. The message of the Kingdom is good news, and the Church exists to proclaim it. If we are doing our job, everything we are about will be Kingdom focused: every sermon we preach, every Bible study we teach, every ministry we perform, every activity we accomplish, and every worship service we celebrate…The Kingdom of God must be our highest priority; Jesus gave us no other commission.As individual members of the Body of Christ, it is our duty to share the kingdom message at every opportunity. In doing so, however, we must take care to present Jesus’ kingdom manifesto is ways that are relative to today’s world. The concept of “kingdom” has little meaning to most people, especially in the West. Perhaps it is time to seek new metaphors for explaining kingdom concepts.
Another critical factor in exposing our culture to the radical manifesto that Christ taught is to be straightforward about its content. Jesus called for a new system that ran counter to that of the world, not only in his time, but in ours as well. He called for compassion, justice, caring, service, forgiveness, and a host of other themes that are both startling and challenging. As we go about sharing Jesus’ vision, we must also be honest about how the Church, for whatever reasons, has diluted, distorted, and at times deceived in its presentation of the real “gospel” of Christ.
Further, it is incumbent upon us to lovingly confront the leaders of our churches if they have wandered too far a field from the kingdom context. By taking proactive measures to refocus our churches on the centrality of the kingdom message, we can help foster a supportive foundation for the Church as it goes about meeting the significant challenges of our world. Only by taking this course of action can the dog finally realize the folly of running in circles after something that is constantly just out of reach.
© L.D. Turner 2008/All Rights Reserved
The contemporary Church often appears to be operating in a quandary, looking much like a dog chasing its tail. Christian leaders spend valuable energy and needed resources in an attempt to define the primary mission of the Body of Christ within the context of our post-modern, post-Christian world. Although this is an important task and highly relevant given the dwindling impact of the Church on contemporary culture, I have come to believe that the critical mission of today’s Church is not a mystery wrapped inside a riddle.
Even though the specifics of carrying out the Church’s mission may change from age to age, one central purpose remains constant. This aspect of the Church’s work is obvious to anyone who undertakes even a cursory study of the life of Jesus and has remained constant throughout the centuries. Further, it will continue to be of primary importance until the Lord’s return and should always serve as the North Star for the Body of Christ during times of challenge and change.
Underlying all of our efforts as the Body of Christ is the notion of working along with God to establish the “Kingdom.” I can’t stress this notion of Kingdom enough and, if you take a close look at the gospels, neither could Christ. His first public statement was “Repent for the Kingdom of Heaven is at hand.” After beginning this way, Christ repeatedly stressed that his mission was to inaugurate the Kingdom. As ongoing agents of incarnation, it is now our mission to pick up where Christ left off. This is the foundational mission of the church. Even the great commission is aimed at this and this only: Bringing God’s Kingdom to Earth.
The coming of the Kingdom is really the heart of the gospel. The forgiveness of sins and the work on the cross, although of central significance, is not the heart of the gospel. It is not that which brings life to the body. No, it is the coming of the Kingdom that constitutes the life of the gospel. Unfortunately, the church, especially since the reformation in general and Calvinist theology in particular, has primarily defined the gospel in terms of the remission of sins by the work of Christ. Again, I am not downplaying the importance of this. All I am saying is that it is not the core of the gospel. Jesus repeatedly stressed the coming of the Kingdom. The remission of sins is part of this, but it is far from the whole enchilada.
If Jesus had composed a mission statement prior to departing the spiritual realm it would undoubtedly read: Re-establish my Father’s kingdom on earth. Wherever he traveled, the Lord preached the coming of the kingdom. The fact that today’s pastors seldom preach on the kingdom is a conundrum to the astute student of the gospels. The majority of messages from the pulpit these days are more concerned with being born again as opposed to the establishment of the kingdom. In the entire recorded narratives of Jesus’ life, he only mentioned being born again one time, and that in private under the cloak of darkness in response to a query by Nicodemus. Contrast this with the number of times Christ spoke of the kingdom.
I find the Church’s lack of focus on establishing the kingdom even more remarkable when considering other popular pulpit themes. A few months back I was conducting research on the growth of several denominations in the county where I live. This research necessitated my visiting eight different congregations over an extended period of time and provided an opportunity to hear firsthand the kind of topics preachers from a variety of denominations were expounding upon. Frankly, I was amazed. I heard at least four sermons on prosperity, four more on the reality of sin, three on the importance of speaking in tongues, two on how speaking in tongues was the work of Satan, at least two sermons detailing the importance of voting Republican in the upcoming 2008 election, and one meandering, 40-minute bombast without a discernable core.
On no occasion did I hear a sermon or even a Sunday School class that had as its central element the establishment of God’s kingdom. I am not the sharpest tool in the shed and, at best, have a second-rate mind. Still, I can see that there is something amiss here.
Granted, the Body of Christ in America faces numerous challenging issues at the dawn of the new century, however, the response to these issues must take place in the context of Jesus’ kingdom message. Our mission as Christians, both individually and corporately, is to continue incarnating Christ’s mission in the world. As Jesus stressed the kingdom, so must we. We have no greater priority.
Dr. Myles Munroe, author of several books dealing with God’s kingdom, echoes the centrality of the kingdom agenda for today’s Church:
How important to the Body of Christ is the message of the Kingdom of God? Frankly, we have nothing else to teach. The message of the Kingdom is good news, and the Church exists to proclaim it. If we are doing our job, everything we are about will be Kingdom focused: every sermon we preach, every Bible study we teach, every ministry we perform, every activity we accomplish, and every worship service we celebrate…The Kingdom of God must be our highest priority; Jesus gave us no other commission.As individual members of the Body of Christ, it is our duty to share the kingdom message at every opportunity. In doing so, however, we must take care to present Jesus’ kingdom manifesto is ways that are relative to today’s world. The concept of “kingdom” has little meaning to most people, especially in the West. Perhaps it is time to seek new metaphors for explaining kingdom concepts.
Another critical factor in exposing our culture to the radical manifesto that Christ taught is to be straightforward about its content. Jesus called for a new system that ran counter to that of the world, not only in his time, but in ours as well. He called for compassion, justice, caring, service, forgiveness, and a host of other themes that are both startling and challenging. As we go about sharing Jesus’ vision, we must also be honest about how the Church, for whatever reasons, has diluted, distorted, and at times deceived in its presentation of the real “gospel” of Christ.
Further, it is incumbent upon us to lovingly confront the leaders of our churches if they have wandered too far a field from the kingdom context. By taking proactive measures to refocus our churches on the centrality of the kingdom message, we can help foster a supportive foundation for the Church as it goes about meeting the significant challenges of our world. Only by taking this course of action can the dog finally realize the folly of running in circles after something that is constantly just out of reach.
© L.D. Turner 2008/All Rights Reserved
Thursday, September 25, 2008
The Demon of Complacency
Mick Turner
From consistent observation, I have found that one of the most fundamental problems confronting the Body of Christ in these admittedly challenging times has little to do with external forces and factors. It is easy enough for us to sit back a distance from the “heathen culture” that surrounds us and wag our fingers at a society that by just about all indicators, appears to be heading toward moral and ethical bankruptcy at breakneck speed.
Indeed, it is not a difficult task to define and identify those aspects of the world around us that we find falling far short of the standards set forth by the Bible in general and Jesus in particular. Easy as these options may be, my observations have led me to the inescapable conclusion that our most significant problems as the church universal do not exist “out there.” Out weightiest issues rest within the parameters of our own walls.
We have met the enemy, and it is us.
I don’t mean to be trite or sarcastic here. Instead, with a heart of sincerity and sadness I want to confront at least one of these problems that seem to be draining the Body of Christ of its vitality and its power. I am not speaking of some sinister or deep rooted problem that will take great energy and countless committees to “study and investigate” the issue at hand. I am not talking about some vague, wispy metaphysical or doctrinal dilemma that, like a parasite, is eating away at the very fabric of our faith. I am talking about something far more simple in concept and personal in terms of solution.
I am talking about Christian complacency.
Far too many of our churches are experiencing a decline in vitality due to a creeping, insidious blight that normally goes unnoticed until the congregation is on the cusp of a suffocating death, vainly gasping for even a drop of breath, a touch of the Spirit to restore a chance at life and a rebirth of hope. This metaphor of life and death and breath and spirit may seem a bit dramatic and perhaps it is. It is highly appropriate, however. Many churches are dealing with issues of life and death as a result of decades of settling for maintaining the status quo. Further, the absence of breath and the absence of Spirit are synonymous. Man did not become a living being until God breathed life into him. Even more relevant is the fact that in many languages, the words for breath and spirit are the same.
The implications of this are readily apparent. Where there is no Spirit, there is no life. And where there is no life, there is death and disintegration. What is more tragic is the fact that much of this could have been avoided had it not been for that demon we are speaking of: complacency.
I think there comes a time in the Christian walk of faith when individual believers make a choice to go no farther with Christ. Let’s face it, Christ has called for such a radical transformation of character and world view, to fully follow his teachings would be suicide, given the realities of our post-modern world.
“Taking up the cross and following Him is not the same now as it was back in the day,” a friend of mine once said. “If I really did what Jesus said to do, I would wind up the poorhouse along with my whole family. I love Jesus, but hey, I am not an idiot. All in all, I think He understands.”
There is really nothing wrong with this logic. The problem lies in the fact that once we begin to make this compromise, a dozen more usually follow in its wake. Listen, my friend, to follow Christ in our day and time is suicide. And guess what? That’s how it’s supposed to be.
What is suicide? In a very real sense it is a voluntary death. And what is it that Christ asks us to do? We are to take up our cross and die daily. Each day, we are to undergo a voluntary death. That doesn’t mean that we literally attempt to end our lives. Heaven forbid. No, it means that we place the demands of our ego, our lower self, our flesh, on the cross. They die with Christ so that we may be raised up in new life. It cost quite a bit to be a Christian and this faith is not for the weak of mind or faint of heart. It takes a real hero to be a true Christian.
The question before us, and the antidote to the complacency that like a leech, is sucking the very life out of the church, involves each of us on an intimately personal level.
The ultimate question facing Christians in this difficult but exciting age is a question each believer must answer individually. Will you take on the yoke of Christ in all its implications and allow him to live and fulfill his mission through you? Recognize that this question involves taking an assessment of the true costs of discipleship. Yes, God’s grace is freely given but real discipleship comes with a price. And in the end, my friend, that price is yourself. How each believer answers this ultimate question will determine how effective the church will be in its mission. Dallas Willard remarks:
So the great issue facing the world today, with all its heartbreaking needs, is whether those who, by profession or by culture, are identified as “Christians” will become disciples – students, apprentices, practitioners – of Jesus Christ, steadily learning from him how to live the life of the Kingdom of Heaven into every corner of human existence. Will they break out of the churches to be his Church – to be, without human force or violence, his mighty force for good on earth, drawing the churches after them toward the eternal purpose of God?
If you think about it, the words of Willard are both motivational and frightening. Yes, most of us want to be true disciples of the Lord. We all want to learn from him and profess the willingness to do whatever he requires for the furtherance of his kingdom. However, do we really want that? Are we really willing to go to whatever lengths it requires of us? The question before each and every one of us is fairly simple to comprehend.
In my daily life, where the rubber meets the road, how far am I willing to go?
Each of us must settle this matter for ourselves. It is ultimately between the Lord and the individual believer when it comes to answering this vital question. However, our individual answers, taken collectively, largely determine the nature, the character, and the future of the church as a whole.
I am not trying to be fanatical here. I am not saying that unless you go all the way, you are not what God wants you to be. If that were really the case, I would be the first to admit that I would be toasted and toasted quickly. I think what Jesus is asking is, “How far will you go given your current circumstance?”
Also keep in mind, to avoid answering the question is to answer it. God, however, sometimes refuses to allow some of us to rest unless we answer this vital query. I know in my own life, whenever I avoid God for any length of time, particularly something he wants me to do that I don’t want to do, I can make Jonah look like a piker. Still, the Lord indeed comes after me and, in the final analysis, I am grateful.
If my own experience is a valid indicator, it seems that most of us come to a point in our Christian walk where we are confronted with the reality that things are not as they should be. On a surface level, we may be struggling with a persistent sin or shortcoming; on an emotional level, we may find ourselves wrapped up in a cloak of despondency, bitterness, or guilt. Whatever the surface manifestation, however, if we really take a look at what is going on and if we have the backbone to be brutally honest with ourselves, we find there is a deeper struggle occurring. More often than not, that struggle is between that still, soft voice calling us to move forward in our journey of faith and that other voice of complacency, which tells us that stepping out into the territory of the unknown can be a dangerous affair – at best unpredictable, at worst, downright terrifying. The late Brent Curtis and his co-author John Eldredge describe that voice we often hear in the dead of night:
The voice often comes in the middle of the night or the early morning hours, when our hearts are most unedited and vulnerable. At first, we mistake the source of this voice and assume it is just our imagination. We fluff up our pillow, roll over, and go back to sleep. Days, weeks, even months go by and the voice speaks to us again: “Aren’t you thirsty? Listen to your heart. There is something missing.
Indeed, my friend, that still, small voice calls us to the grand adventure. It calls us to get up off our seats, step out of our comfort zones, and walk forward in the light of Christ. It calls us to become His partner, to share his mission, to challenge the status quo, just as He did. Yet his calling is a high calling. It is a high honor, but does come with a price tag. The price tag for most of us is, first of all, getting past any sense of complacency and satisfaction with things as they are.
The call of Christ is without a doubt counter-culture and has no association with maintaining the status quo for the sake of personal comfort. The call of Christ is a grand calling, but to follow Him is to guarantee a degree of daily discomfort. I have always loved these words by Houston Smith, so much so that I will give them to you in there entirety. I think Smith speaks clearly about what the call of Christ entails:
…we have heard Jesus’ teachings so often that their edges have been worn smooth, dulling their glaring subversiveness. If we could recover their original impact, we too would be startled. Their beauty would not paper over the fact that they are “hard sayings,” presenting a scheme of values so counter to the usual as to shake us like the seismic collision of tectonic plates…We are told that we are not to resist evil but to turn the other cheek. The world assumes that evil must be resisted by every means available. We are told to love our enemies and bless those who curse us. The world assumes that friends are to be loved and enemies hated. We are told that the sun rises on the just and the unjust alike. The world considers this to be indiscriminating; it would like to see dark clouds withholding sunshine from evil people. We are told that outcasts and harlots enter the kingdom of God before many who are perfunctorily righteous. Unfair, we protest; respectable people should head the procession. We are told that the gate to salvation is narrow. The world would prefer it to be wide. We are told to be as carefree as birds and flowers. The world counsels prudence. We are told that it is more difficult for the rich to enter the kingdom than for a camel to pass through a needle’s eye. The world honors wealth. We are told that the happy people are those who are meek, who weep, who are merciful and pure in heart. The world assumes that it is the rich, the powerful, and the wellborn who should be happy. In all, a wind of freedom blows through these teachings that frightens the world and makes us want to deflect their effect by postponement – not yet, not yet! H.G. Wells was evidently right: either there was something mad about this man, or our hearts are still too small for his message.
I would encourage you to set aside some time each day, or as often as possible, for the next two weeks and just spend time alone with these words from Houston Smith. Pray about these words and what they mean to your life. Ask the Holy Spirit to teach you about Jesus and how these words relate to Him and how they relate to you. The Holy Spirit will answer you. It is, after all, in his job description.
© L.D. Turner 2008/All Rights Reserved
From consistent observation, I have found that one of the most fundamental problems confronting the Body of Christ in these admittedly challenging times has little to do with external forces and factors. It is easy enough for us to sit back a distance from the “heathen culture” that surrounds us and wag our fingers at a society that by just about all indicators, appears to be heading toward moral and ethical bankruptcy at breakneck speed.
Indeed, it is not a difficult task to define and identify those aspects of the world around us that we find falling far short of the standards set forth by the Bible in general and Jesus in particular. Easy as these options may be, my observations have led me to the inescapable conclusion that our most significant problems as the church universal do not exist “out there.” Out weightiest issues rest within the parameters of our own walls.
We have met the enemy, and it is us.
I don’t mean to be trite or sarcastic here. Instead, with a heart of sincerity and sadness I want to confront at least one of these problems that seem to be draining the Body of Christ of its vitality and its power. I am not speaking of some sinister or deep rooted problem that will take great energy and countless committees to “study and investigate” the issue at hand. I am not talking about some vague, wispy metaphysical or doctrinal dilemma that, like a parasite, is eating away at the very fabric of our faith. I am talking about something far more simple in concept and personal in terms of solution.
I am talking about Christian complacency.
Far too many of our churches are experiencing a decline in vitality due to a creeping, insidious blight that normally goes unnoticed until the congregation is on the cusp of a suffocating death, vainly gasping for even a drop of breath, a touch of the Spirit to restore a chance at life and a rebirth of hope. This metaphor of life and death and breath and spirit may seem a bit dramatic and perhaps it is. It is highly appropriate, however. Many churches are dealing with issues of life and death as a result of decades of settling for maintaining the status quo. Further, the absence of breath and the absence of Spirit are synonymous. Man did not become a living being until God breathed life into him. Even more relevant is the fact that in many languages, the words for breath and spirit are the same.
The implications of this are readily apparent. Where there is no Spirit, there is no life. And where there is no life, there is death and disintegration. What is more tragic is the fact that much of this could have been avoided had it not been for that demon we are speaking of: complacency.
I think there comes a time in the Christian walk of faith when individual believers make a choice to go no farther with Christ. Let’s face it, Christ has called for such a radical transformation of character and world view, to fully follow his teachings would be suicide, given the realities of our post-modern world.
“Taking up the cross and following Him is not the same now as it was back in the day,” a friend of mine once said. “If I really did what Jesus said to do, I would wind up the poorhouse along with my whole family. I love Jesus, but hey, I am not an idiot. All in all, I think He understands.”
There is really nothing wrong with this logic. The problem lies in the fact that once we begin to make this compromise, a dozen more usually follow in its wake. Listen, my friend, to follow Christ in our day and time is suicide. And guess what? That’s how it’s supposed to be.
What is suicide? In a very real sense it is a voluntary death. And what is it that Christ asks us to do? We are to take up our cross and die daily. Each day, we are to undergo a voluntary death. That doesn’t mean that we literally attempt to end our lives. Heaven forbid. No, it means that we place the demands of our ego, our lower self, our flesh, on the cross. They die with Christ so that we may be raised up in new life. It cost quite a bit to be a Christian and this faith is not for the weak of mind or faint of heart. It takes a real hero to be a true Christian.
The question before us, and the antidote to the complacency that like a leech, is sucking the very life out of the church, involves each of us on an intimately personal level.
The ultimate question facing Christians in this difficult but exciting age is a question each believer must answer individually. Will you take on the yoke of Christ in all its implications and allow him to live and fulfill his mission through you? Recognize that this question involves taking an assessment of the true costs of discipleship. Yes, God’s grace is freely given but real discipleship comes with a price. And in the end, my friend, that price is yourself. How each believer answers this ultimate question will determine how effective the church will be in its mission. Dallas Willard remarks:
So the great issue facing the world today, with all its heartbreaking needs, is whether those who, by profession or by culture, are identified as “Christians” will become disciples – students, apprentices, practitioners – of Jesus Christ, steadily learning from him how to live the life of the Kingdom of Heaven into every corner of human existence. Will they break out of the churches to be his Church – to be, without human force or violence, his mighty force for good on earth, drawing the churches after them toward the eternal purpose of God?
If you think about it, the words of Willard are both motivational and frightening. Yes, most of us want to be true disciples of the Lord. We all want to learn from him and profess the willingness to do whatever he requires for the furtherance of his kingdom. However, do we really want that? Are we really willing to go to whatever lengths it requires of us? The question before each and every one of us is fairly simple to comprehend.
In my daily life, where the rubber meets the road, how far am I willing to go?
Each of us must settle this matter for ourselves. It is ultimately between the Lord and the individual believer when it comes to answering this vital question. However, our individual answers, taken collectively, largely determine the nature, the character, and the future of the church as a whole.
I am not trying to be fanatical here. I am not saying that unless you go all the way, you are not what God wants you to be. If that were really the case, I would be the first to admit that I would be toasted and toasted quickly. I think what Jesus is asking is, “How far will you go given your current circumstance?”
Also keep in mind, to avoid answering the question is to answer it. God, however, sometimes refuses to allow some of us to rest unless we answer this vital query. I know in my own life, whenever I avoid God for any length of time, particularly something he wants me to do that I don’t want to do, I can make Jonah look like a piker. Still, the Lord indeed comes after me and, in the final analysis, I am grateful.
If my own experience is a valid indicator, it seems that most of us come to a point in our Christian walk where we are confronted with the reality that things are not as they should be. On a surface level, we may be struggling with a persistent sin or shortcoming; on an emotional level, we may find ourselves wrapped up in a cloak of despondency, bitterness, or guilt. Whatever the surface manifestation, however, if we really take a look at what is going on and if we have the backbone to be brutally honest with ourselves, we find there is a deeper struggle occurring. More often than not, that struggle is between that still, soft voice calling us to move forward in our journey of faith and that other voice of complacency, which tells us that stepping out into the territory of the unknown can be a dangerous affair – at best unpredictable, at worst, downright terrifying. The late Brent Curtis and his co-author John Eldredge describe that voice we often hear in the dead of night:
The voice often comes in the middle of the night or the early morning hours, when our hearts are most unedited and vulnerable. At first, we mistake the source of this voice and assume it is just our imagination. We fluff up our pillow, roll over, and go back to sleep. Days, weeks, even months go by and the voice speaks to us again: “Aren’t you thirsty? Listen to your heart. There is something missing.
Indeed, my friend, that still, small voice calls us to the grand adventure. It calls us to get up off our seats, step out of our comfort zones, and walk forward in the light of Christ. It calls us to become His partner, to share his mission, to challenge the status quo, just as He did. Yet his calling is a high calling. It is a high honor, but does come with a price tag. The price tag for most of us is, first of all, getting past any sense of complacency and satisfaction with things as they are.
The call of Christ is without a doubt counter-culture and has no association with maintaining the status quo for the sake of personal comfort. The call of Christ is a grand calling, but to follow Him is to guarantee a degree of daily discomfort. I have always loved these words by Houston Smith, so much so that I will give them to you in there entirety. I think Smith speaks clearly about what the call of Christ entails:
…we have heard Jesus’ teachings so often that their edges have been worn smooth, dulling their glaring subversiveness. If we could recover their original impact, we too would be startled. Their beauty would not paper over the fact that they are “hard sayings,” presenting a scheme of values so counter to the usual as to shake us like the seismic collision of tectonic plates…We are told that we are not to resist evil but to turn the other cheek. The world assumes that evil must be resisted by every means available. We are told to love our enemies and bless those who curse us. The world assumes that friends are to be loved and enemies hated. We are told that the sun rises on the just and the unjust alike. The world considers this to be indiscriminating; it would like to see dark clouds withholding sunshine from evil people. We are told that outcasts and harlots enter the kingdom of God before many who are perfunctorily righteous. Unfair, we protest; respectable people should head the procession. We are told that the gate to salvation is narrow. The world would prefer it to be wide. We are told to be as carefree as birds and flowers. The world counsels prudence. We are told that it is more difficult for the rich to enter the kingdom than for a camel to pass through a needle’s eye. The world honors wealth. We are told that the happy people are those who are meek, who weep, who are merciful and pure in heart. The world assumes that it is the rich, the powerful, and the wellborn who should be happy. In all, a wind of freedom blows through these teachings that frightens the world and makes us want to deflect their effect by postponement – not yet, not yet! H.G. Wells was evidently right: either there was something mad about this man, or our hearts are still too small for his message.
I would encourage you to set aside some time each day, or as often as possible, for the next two weeks and just spend time alone with these words from Houston Smith. Pray about these words and what they mean to your life. Ask the Holy Spirit to teach you about Jesus and how these words relate to Him and how they relate to you. The Holy Spirit will answer you. It is, after all, in his job description.
© L.D. Turner 2008/All Rights Reserved
Wednesday, September 24, 2008
Will The Church Ever Recapture Its Relevance?
Mick Turner
I believe that the Church universal is at a critical juncture at the dawn of the new century. Our world is filled with people who are spiritually hungry, existentially confused, and ethically adrift.
Many sincere seekers find themselves on the cusp of making a commitment to Christ but, for numerous reasons, are reluctant to do so. Not a few potential Christ-followers have been turned off by the contemporary church in its current form. This is understandable in light of the rigid negativity in which the church, particularly in its more fundamentalist forms, presents itself to the world. Not a few folks see this and, instead of taking a leap of faith into the arms of Christ, head for the hills as fast as they can. More than a few are afraid to call themselves Christians because they think that before they can be accepted into the fellowship of the Body of Christ, they have to join the Republican Party. If you think I am exaggerating, recall if you will a couple of years ago when a Baptist minister in North Carolina attempted to drive anyone who voted for Democratic candidates from his congregation. I am certain that if Christ was alive today and witnessed such buffoonery, the words of John in the shortest verse in the Bible would again apply, “Jesus wept.”
Also among the ranks of the frustrated are members of Christ’s fold seeking a deeper walk of faith. Other Christ-followers have doubt, unanswered questions and, quite frankly, do not feel fed by the current vision under which the Church is operating. One of the most significant challenges to today’s Church is to find ways to address the legitimate needs of these congregants. Church leaders can no longer afford to turn a deaf ear to the issues raised by Christians who are less than satisfied with the status quo. Given the context of the post-modern culture in which the Church now exists, to minimize the spiritual needs of these well-intended seekers is to invite death.
The great paradox here is the fact that the world today needs the Church more than ever. However, it needs a vital, vibrant and service-oriented church that is committed to carrying out Christ’s work in this post-modern age. As Christ-followers, we are called to continue incarnating his life in the world. That is the fundamental duty of the Church and I look around and see that, although well meaning, we are not doing a very good job of it.
Many churches and many Christians are anything but “living epistles” or a “pleasant aroma.”
Most recently, it has occurred to me that Christianity must undergo certain changes if it is to survive in the context of the post-modern world. Numerous writers have given their opinions on what form this change must take and range from ultra-liberal views such as those of Anglican Bishop Spong to the arch-conservatives who call for a return to the good old days, or even beyond to something dubbed Neo-Puritanism. In addition, there are the advocates of what has come to be known as the “Emerging Church,” which calls for something somewhere in between yet something totally new. This is the notion in particular of the “missional church.”
I think it is hard to predict exactly what form the church will morph into, except to say that it is doubtful that their will be any unified version. Chances are, as we move through these transitional but formative times, we will see a plethora of new wineskins, some good and some not so good.
Whatever the form, I think 21st century Christianity needs to incorporate three basic foundations if it is to be a relevant force in post-modern times. Without too much elaboration at this point, I will list a trio of words that hopefully will increasingly characterize the Body of Christ in the months and years ahead: creative, transformative, and incarnational.
Church leaders must quickly come to the realization that our society has, to a large extent, become post-Christian. Prior to the 1960’s the Church was perhaps the most stabilizing and important institution in America. Christianity constituted, for all practical purposes, our moral compass. This is no longer the case. I won’t belabor this point here, but suffice to say that this state of affairs necessitates a certain reassessment of how the Church goes about its business, especially how it presents the Gospel. We must be creative, finding new and culturally relevant ways to present Jesus to our culture. The old ways just won’t work.
Jesus sets our example. He used parables and examples that his audience could relate to. He spoke of farmers, vineyards, oxen, and a host of images that his peasant listeners could relate to. Now, we must do the same. Creativity and cultural relevance in our gospel presentation is essential.
The Protestant Church as a whole has been woefully inadequate in providing its constituents with workable plans and methodologies for positive change in their lives. It seems that, once a person is converted, efforts at discipline that person is aimed at the most superficial denominator possible. In our current social milieu, although there are many who are quite comfortable to punch their ticket to the Pearly Gates but balk at deeper discipleship, there are countless others clamoring for a real taste of the Living Waters of which Christ spoke. It is incumbent upon the Church to rediscover its rich tradition of spiritual formation and make that a centerpiece and a calling card. In short, we must present to the world a living, vibrant Christianity that is transformative, a faith that gives substance to people’s hope for positive change. This alone would do much to deepen participation in the Church by spiritual seekers.
Finally, perhaps the most imperative mission of the contemporary Church is to rediscover and consistently manifest Christianity’s compassionate heart. In our hurting and often unjust world, we, as followers of Christ, need to incarnate his heart, his love, and his compassion to those around us who are suffering. Compassion, more than anything else, can help heal the many wounds that both individuals and groups of individuals carry. The reality is, we are all part of an interconnected whole. When one suffers, at some level we all do. Jesus understood this and he acted on this understanding. We, believers in his name, are to do no less.
© L.D. Turner 2008/All Rights Reserved
I believe that the Church universal is at a critical juncture at the dawn of the new century. Our world is filled with people who are spiritually hungry, existentially confused, and ethically adrift.
Many sincere seekers find themselves on the cusp of making a commitment to Christ but, for numerous reasons, are reluctant to do so. Not a few potential Christ-followers have been turned off by the contemporary church in its current form. This is understandable in light of the rigid negativity in which the church, particularly in its more fundamentalist forms, presents itself to the world. Not a few folks see this and, instead of taking a leap of faith into the arms of Christ, head for the hills as fast as they can. More than a few are afraid to call themselves Christians because they think that before they can be accepted into the fellowship of the Body of Christ, they have to join the Republican Party. If you think I am exaggerating, recall if you will a couple of years ago when a Baptist minister in North Carolina attempted to drive anyone who voted for Democratic candidates from his congregation. I am certain that if Christ was alive today and witnessed such buffoonery, the words of John in the shortest verse in the Bible would again apply, “Jesus wept.”
Also among the ranks of the frustrated are members of Christ’s fold seeking a deeper walk of faith. Other Christ-followers have doubt, unanswered questions and, quite frankly, do not feel fed by the current vision under which the Church is operating. One of the most significant challenges to today’s Church is to find ways to address the legitimate needs of these congregants. Church leaders can no longer afford to turn a deaf ear to the issues raised by Christians who are less than satisfied with the status quo. Given the context of the post-modern culture in which the Church now exists, to minimize the spiritual needs of these well-intended seekers is to invite death.
The great paradox here is the fact that the world today needs the Church more than ever. However, it needs a vital, vibrant and service-oriented church that is committed to carrying out Christ’s work in this post-modern age. As Christ-followers, we are called to continue incarnating his life in the world. That is the fundamental duty of the Church and I look around and see that, although well meaning, we are not doing a very good job of it.
Many churches and many Christians are anything but “living epistles” or a “pleasant aroma.”
Most recently, it has occurred to me that Christianity must undergo certain changes if it is to survive in the context of the post-modern world. Numerous writers have given their opinions on what form this change must take and range from ultra-liberal views such as those of Anglican Bishop Spong to the arch-conservatives who call for a return to the good old days, or even beyond to something dubbed Neo-Puritanism. In addition, there are the advocates of what has come to be known as the “Emerging Church,” which calls for something somewhere in between yet something totally new. This is the notion in particular of the “missional church.”
I think it is hard to predict exactly what form the church will morph into, except to say that it is doubtful that their will be any unified version. Chances are, as we move through these transitional but formative times, we will see a plethora of new wineskins, some good and some not so good.
Whatever the form, I think 21st century Christianity needs to incorporate three basic foundations if it is to be a relevant force in post-modern times. Without too much elaboration at this point, I will list a trio of words that hopefully will increasingly characterize the Body of Christ in the months and years ahead: creative, transformative, and incarnational.
Church leaders must quickly come to the realization that our society has, to a large extent, become post-Christian. Prior to the 1960’s the Church was perhaps the most stabilizing and important institution in America. Christianity constituted, for all practical purposes, our moral compass. This is no longer the case. I won’t belabor this point here, but suffice to say that this state of affairs necessitates a certain reassessment of how the Church goes about its business, especially how it presents the Gospel. We must be creative, finding new and culturally relevant ways to present Jesus to our culture. The old ways just won’t work.
Jesus sets our example. He used parables and examples that his audience could relate to. He spoke of farmers, vineyards, oxen, and a host of images that his peasant listeners could relate to. Now, we must do the same. Creativity and cultural relevance in our gospel presentation is essential.
The Protestant Church as a whole has been woefully inadequate in providing its constituents with workable plans and methodologies for positive change in their lives. It seems that, once a person is converted, efforts at discipline that person is aimed at the most superficial denominator possible. In our current social milieu, although there are many who are quite comfortable to punch their ticket to the Pearly Gates but balk at deeper discipleship, there are countless others clamoring for a real taste of the Living Waters of which Christ spoke. It is incumbent upon the Church to rediscover its rich tradition of spiritual formation and make that a centerpiece and a calling card. In short, we must present to the world a living, vibrant Christianity that is transformative, a faith that gives substance to people’s hope for positive change. This alone would do much to deepen participation in the Church by spiritual seekers.
Finally, perhaps the most imperative mission of the contemporary Church is to rediscover and consistently manifest Christianity’s compassionate heart. In our hurting and often unjust world, we, as followers of Christ, need to incarnate his heart, his love, and his compassion to those around us who are suffering. Compassion, more than anything else, can help heal the many wounds that both individuals and groups of individuals carry. The reality is, we are all part of an interconnected whole. When one suffers, at some level we all do. Jesus understood this and he acted on this understanding. We, believers in his name, are to do no less.
© L.D. Turner 2008/All Rights Reserved
Personal Morality: Finding Your North Star
Mick Turner
Given the spiritual confusion of contemporary society, one thing stands out in stark relief: What we need are more people of character and integrity. Character and integrity begin with our personal conduct and our personal conduct flows from an internalized value system. We need to know and know in depth just what we believe to be right and wrong. Again, this issue is often glossed over in our post-modern world and this is in many ways a tragedy.
Here is a foundational truth: Your value system, your sense of personal ethics, is the foundation upon which your spiritual journey is constructed. Without a system of personal morality, you are building your house on sand.
Having a personal sense of morality is only the beginning. If you don’t act on your value system – if you don’t put it into practice – you are going nowhere. You are like a house divided against itself. You, my friend, cannot stand. If you do not act on your beliefs of right and wrong, you will lack integrity. And without integrity, there can be no integration. Hopefully, you see the connection between these two words.
If we are to make progress in “being formed into the fullness of Christ,” we must have an internal moral compass. We must have a stable, predictable North Star to assist us in navigating the largely uncharted waters of our post-modern culture. In a land where the driving moral principle is “if it feels good, do it,” or “follow your bliss,” acting in accordance with an internalized set of values is almost an alien concept. However, as Christ-followers who are sincere about our calling to be salt and light, we must be firm in our principles and stand fast against the subtle temptations to run with the herd.
Additionally, we must be aware that moral beliefs are the defining matrix through which we interact with our culture. As Christ-followers, we should always follow Christ’s command to love. In the context of the discussion we are now having, this means that even though we may not agree with many of the things we see going on around us, we must react to these things with compassion, love, and understanding. For some in the Church, this seems to be a lost art. We are not called to be moral police. We can take a personal stand in opposition to values and principles we find abhorrent. However, to do so in a belligerent, vitriolic, or violent manner is to reject Christ’s teachings. As members of Christ’s Body, we have to exhibit love above all else. It is through servanthood motivated by love and compassion that we present Christ to our world. These principles are at the core of a biblical value system.
One of my favorite classic western movies is “The Best of the Bad Men.” In this vintage film, most of the famous outlaws of the Old West had managed to come together to pull a bank job. The James brothers, the Daltons, the Youngers…they were all there. Somehow Walter Brennan was a part of the gang, but not a member of any of the outlaw families. Still he played a vital role in the movie.
At one point, two of the bad guys were about to have a gun fight at the bottom of a hill where the gang was camped. Walter Brennan came running down the hill with his six-shooter aimed at both of them. Next, in his unmistakable voice, Brennan told them to back off or he would lay both of them out. To emphasize his point, Brennan then said:
“I ain’t kin to none of ya….and I ain’t troubled by no burdensome scruples.”
The view espoused by Walter Brennan may seem humorous in the context of the movie, but it reflects how many people in our culture have come to see morality. More than a few individuals hold the idea that having internalized values is too restrictive, reduces our freedom, and takes the fun out of life. The fact is, just the opposite is true.
A strong sense of personal values does not restrict our freedom. Instead, it gives us parameters to operate by, facilitates easier decision-making, and, in a sense, helps us define who we are. Values also help us to keep flowing forward toward our goals in life, especially our spiritual goals. Values can be seen as being like the banks of a river; they keep the water flowing toward its destination. Without banks, a river becomes a swamp.
A personal value system serves other positive purposes as well. Each of us it seems is equipped not only with a Sacred Center, but also with a lower center. This lower center is dominated by the ego and its selfish mind set. Paul refers to this part of our makeup as the “flesh.” It is that carnal, self-absorbed portion of our character that, above all else, looks out for Number One. As a result, even the best of us engage in behaviors which are less than stellar.
Speaking of myself, I know that I try to approach life as much as possible from a positive and sacred viewpoint. Still, there are times when I act with selfishness, anger, a mean spirit, and an overall sense of negativity. Having an internalized set of values, a personal moral code if you will, helps me not only identify when I am going off the spiritual rails, it also tends to reduce the frequency with which I behave in a negative manner.
As our world culture moves forward in this new and challenging century, the importance of each individual developing and maintaining an internalized, spiritual value system – one based on inter-connectivity and human compassion – is essential. More to the point, each person has to act on that value system. He or she must be the same inside and outside. This is the true meaning of integrity.
(c) L.D. Turner 2008/All Rights Reserved
Given the spiritual confusion of contemporary society, one thing stands out in stark relief: What we need are more people of character and integrity. Character and integrity begin with our personal conduct and our personal conduct flows from an internalized value system. We need to know and know in depth just what we believe to be right and wrong. Again, this issue is often glossed over in our post-modern world and this is in many ways a tragedy.
Here is a foundational truth: Your value system, your sense of personal ethics, is the foundation upon which your spiritual journey is constructed. Without a system of personal morality, you are building your house on sand.
Having a personal sense of morality is only the beginning. If you don’t act on your value system – if you don’t put it into practice – you are going nowhere. You are like a house divided against itself. You, my friend, cannot stand. If you do not act on your beliefs of right and wrong, you will lack integrity. And without integrity, there can be no integration. Hopefully, you see the connection between these two words.
If we are to make progress in “being formed into the fullness of Christ,” we must have an internal moral compass. We must have a stable, predictable North Star to assist us in navigating the largely uncharted waters of our post-modern culture. In a land where the driving moral principle is “if it feels good, do it,” or “follow your bliss,” acting in accordance with an internalized set of values is almost an alien concept. However, as Christ-followers who are sincere about our calling to be salt and light, we must be firm in our principles and stand fast against the subtle temptations to run with the herd.
Additionally, we must be aware that moral beliefs are the defining matrix through which we interact with our culture. As Christ-followers, we should always follow Christ’s command to love. In the context of the discussion we are now having, this means that even though we may not agree with many of the things we see going on around us, we must react to these things with compassion, love, and understanding. For some in the Church, this seems to be a lost art. We are not called to be moral police. We can take a personal stand in opposition to values and principles we find abhorrent. However, to do so in a belligerent, vitriolic, or violent manner is to reject Christ’s teachings. As members of Christ’s Body, we have to exhibit love above all else. It is through servanthood motivated by love and compassion that we present Christ to our world. These principles are at the core of a biblical value system.
One of my favorite classic western movies is “The Best of the Bad Men.” In this vintage film, most of the famous outlaws of the Old West had managed to come together to pull a bank job. The James brothers, the Daltons, the Youngers…they were all there. Somehow Walter Brennan was a part of the gang, but not a member of any of the outlaw families. Still he played a vital role in the movie.
At one point, two of the bad guys were about to have a gun fight at the bottom of a hill where the gang was camped. Walter Brennan came running down the hill with his six-shooter aimed at both of them. Next, in his unmistakable voice, Brennan told them to back off or he would lay both of them out. To emphasize his point, Brennan then said:
“I ain’t kin to none of ya….and I ain’t troubled by no burdensome scruples.”
The view espoused by Walter Brennan may seem humorous in the context of the movie, but it reflects how many people in our culture have come to see morality. More than a few individuals hold the idea that having internalized values is too restrictive, reduces our freedom, and takes the fun out of life. The fact is, just the opposite is true.
A strong sense of personal values does not restrict our freedom. Instead, it gives us parameters to operate by, facilitates easier decision-making, and, in a sense, helps us define who we are. Values also help us to keep flowing forward toward our goals in life, especially our spiritual goals. Values can be seen as being like the banks of a river; they keep the water flowing toward its destination. Without banks, a river becomes a swamp.
A personal value system serves other positive purposes as well. Each of us it seems is equipped not only with a Sacred Center, but also with a lower center. This lower center is dominated by the ego and its selfish mind set. Paul refers to this part of our makeup as the “flesh.” It is that carnal, self-absorbed portion of our character that, above all else, looks out for Number One. As a result, even the best of us engage in behaviors which are less than stellar.
Speaking of myself, I know that I try to approach life as much as possible from a positive and sacred viewpoint. Still, there are times when I act with selfishness, anger, a mean spirit, and an overall sense of negativity. Having an internalized set of values, a personal moral code if you will, helps me not only identify when I am going off the spiritual rails, it also tends to reduce the frequency with which I behave in a negative manner.
As our world culture moves forward in this new and challenging century, the importance of each individual developing and maintaining an internalized, spiritual value system – one based on inter-connectivity and human compassion – is essential. More to the point, each person has to act on that value system. He or she must be the same inside and outside. This is the true meaning of integrity.
(c) L.D. Turner 2008/All Rights Reserved
Monday, September 22, 2008
The Fragrance of God
Mick Turner
This morning when I woke up and shook the fog out of my head, I became aware that I was thinking back on an experience I had undergone many years ago. Perhaps I had dreamed about it or it could be that the Sacred Spirit was bringing it to my attention for some reason. As I go through my day I need to be aware of this, in case the Spirit is indeed trying to communicate something to me. I have found that, at least in my case, God often gets messages past my thick mind by speaking to me in this indirect but unmistakable manner.
Sometimes I wish I could hear from God a little more easily. I find myself from time to time wishing that I could just walk out in my back yard first thing in the morning and find God waiting there to talk to me out of a burning bush. I would even settle for a braying donkey. It doesn’t matter so much how he did it, just that it was a little less troublesome and inconsistent.
My old friend Jesse often tells me that God speaks to all of us all of the time, but we rarely have ears to hear. He claims that many people’s dependence upon thing like Bible reading, sermon-listening, and book study have blinded us, or perhaps I should say deafened us, to the crystal clear voice of God. For Jesse, God speaks through three primary media, nature, the inner light and other seekers. It could very well be that Jesse is right when he says we have become so dependent upon the ways we have been instructed to hear God’s voice that we can’t discern his speaking when it comes in other ways.
Jesse reminds me of my grandfather when he talks like this. I have mentioned my grandfather before on this blog. A southern, rural man to the core, my grandfather was devoutly attuned to the rhythms of the natural world. As a child I often marveled at his knowledge, wisdom, and uncanny ability to see things that others couldn’t see. A Quaker and a mystic by birth, from the time he was a teenager my grandfather was a consternation to his parents because of his stubborn resistance to going to First Day Meeting as the Society of Friends called it. “Church” is basically what it was to others. This resistance did not go away once my grandfather reached his adult years and now, rather than to my great-grandparents, his absence became a consternation to his wife, my grandmother.
The reason I mention all of this is that it was often through my grandfather that I learned that God did indeed speak through venues other than the church, the preacher, the Bible, and, in his day, radio-evangelists. I carry to this day one distinct memory of my grandfather’s approach to religion that was for me an epiphany of sorts. I was 12-years-old and our family was visiting my grandparents during the Easter season. Little did I know at the time that this would be a Palm Sunday I would never forget.
As usual, my grandfather had resisted the family’s repeated entreaties that he join them for the Sunday morning meeting at the “Meeting House.” Even more to my surprise, he asked me if I wanted to stay home with him and “help him take care of a few things.” You can’t imagine my delight at this turn of events. I responded that I would love to stay home and help him and that pretty much settled the matter.
After putting out some extra feed for his two mules, my grandfather took me for a walk in the woods adjacent to his farm. Eventually we came to a clearing, a meadow actually, that was dotted with patches of wild flowers. From our vantage point, the meadow seemed to extend forever and the patches of flowers were like explosions of color in a sea of green. As was often the case, we walked and talked about all kinds of things. I had something I wanted to ask him about and finally got around to it, although I was somewhat apprehensive about asking him.
“PaPa,” I began. “Why is it you never go to church with the family? I have only seen you go a couple of times. Do you hate church?”
“No, son….I don’t hate church. In fact, I like it,” he replied, chuckling under his breath. “I just like to spend my Sabbath day being with God.”
I recall being mystified by his answer and, after scratching my head for a minute or two, go around to asking the logical question a 12-year-old boy might ask.
“But church is where God is,” I said. “If you want to be with God, why don’t you go to church? It doesn’t make sense, PaPa.”
“God isn’t in church much these days, son. At least I haven’t seen him there in awhile,” responded PaPa. “At church preachers preach (they were Evangelical Quakers), singers sing, prayers pray, and gossipers gossip. That doesn’t leave much time for God to say anything.”
I remember he paused for quite awhile to let his words sink into my still young mind.
“I figure if I need to be with God, to talk to him and listen to him, I need to come out here where it is quiet,” he continued. “God didn’t build that church, but he sure as hell made these woods and this meadow. I figure if I want to talk to God I need to go where he lives.”
“I think I understand, PaPa,” I recall saying. “But isn’t religion important? My Mom says my religion is the most important part of life and that when I grow up, I can’t live without it.”
After a long silence, my grandfather looked me squarely in the eyes and told me in no uncertain terms what he thought about my question.
“Just keep in mind a few things and it will make your spiritual life easier and less troublesome,” he said. “First, understand that religion doesn’t have anything to do with God, and vice versa.” My grandfather had to explain what vice versa meant. I was only 12.
“Religion is an invention, just like the wheel and the telephone,” PaPa continued. “Spirituality is sometimes a part of religion but most of the time it isn’t. Unlike religion, spirituality is not an invention. It is something as much a part of being human as breathing, sleeping, and sex. All of those things are built into us from the start. So is spirituality. Our job is so make our lives spiritual every day. Religion is supposed to help with that, but most of the time it prevents spirituality, it doesn’t create it.”
I guess my grandfather was one of the early people to be dealing with the religion vs. spirituality conflict. These days the familiar adage about being spiritual but not religious is so commonplace it has lost much of its real impact. I should not be surprised, however, at my grandfather’s words. As I mentioned, he was a Quaker and a mystic throughout his life. In fact, he knew the Quaker mystic Rufus Jones quite well and often told stories about Jones. I never had the opportunity to meet Rufus Jones, although I would have loved to. Jones died in 1948 I think, which was a year before my birth.
As for me, I was thoroughly confused by this time. I struggled to understand what my PaPa had said, especially the business about spirituality and religion. I asked grandfather if he could tell me again about the difference between the two. Here is where the epiphany came in and also where Rufus Jones fits into this story.
“Come over here,” said PaPa as he got up and walked toward one of the flower explosions in the meadow. “Now, pay close attention and I think you will get the picture.”
Grandfather kneeled down and picked an absolutely beautiful bright purple flower. As I knelt beside him, he said, “I want to teach you something Rufus Jones taught me many years ago. This is probably the most beautiful flower in this whole meadow. Imagine this is the church. Sometimes churches can be really beautiful places, inside and out. And the folks inside can be beautiful, too.”
I listened carefully and appreciated the flower, but wasn’t sure what he was getting at.
“Now, hold the flower to your nose and take a good whiff. Smell it deeply.”
Taking a deep breath I held the flower to my nose and smelled of it. Oddly, there was no fragrance, either good or bad.
“There is no smell, PaPa,” I reported.
“Isn’t it strange that a flower so attractive can have no fragrance?” said PaPa. “Churches can be like that as well. Our family goes to a church a lot like that.”
He then picked another flower, not unattractive by any means, but far less striking than the first. He held it to my nose.
“It is wonderful, PaPa,” I said after drinking deeply of the fragrance of this rather ordinary looking flower. “What is it, PaPa?”
“Spirituality,” he said in a serene voice filled with certainty.
© L.D. Turner 2008/All Rights Reserved
This morning when I woke up and shook the fog out of my head, I became aware that I was thinking back on an experience I had undergone many years ago. Perhaps I had dreamed about it or it could be that the Sacred Spirit was bringing it to my attention for some reason. As I go through my day I need to be aware of this, in case the Spirit is indeed trying to communicate something to me. I have found that, at least in my case, God often gets messages past my thick mind by speaking to me in this indirect but unmistakable manner.
Sometimes I wish I could hear from God a little more easily. I find myself from time to time wishing that I could just walk out in my back yard first thing in the morning and find God waiting there to talk to me out of a burning bush. I would even settle for a braying donkey. It doesn’t matter so much how he did it, just that it was a little less troublesome and inconsistent.
My old friend Jesse often tells me that God speaks to all of us all of the time, but we rarely have ears to hear. He claims that many people’s dependence upon thing like Bible reading, sermon-listening, and book study have blinded us, or perhaps I should say deafened us, to the crystal clear voice of God. For Jesse, God speaks through three primary media, nature, the inner light and other seekers. It could very well be that Jesse is right when he says we have become so dependent upon the ways we have been instructed to hear God’s voice that we can’t discern his speaking when it comes in other ways.
Jesse reminds me of my grandfather when he talks like this. I have mentioned my grandfather before on this blog. A southern, rural man to the core, my grandfather was devoutly attuned to the rhythms of the natural world. As a child I often marveled at his knowledge, wisdom, and uncanny ability to see things that others couldn’t see. A Quaker and a mystic by birth, from the time he was a teenager my grandfather was a consternation to his parents because of his stubborn resistance to going to First Day Meeting as the Society of Friends called it. “Church” is basically what it was to others. This resistance did not go away once my grandfather reached his adult years and now, rather than to my great-grandparents, his absence became a consternation to his wife, my grandmother.
The reason I mention all of this is that it was often through my grandfather that I learned that God did indeed speak through venues other than the church, the preacher, the Bible, and, in his day, radio-evangelists. I carry to this day one distinct memory of my grandfather’s approach to religion that was for me an epiphany of sorts. I was 12-years-old and our family was visiting my grandparents during the Easter season. Little did I know at the time that this would be a Palm Sunday I would never forget.
As usual, my grandfather had resisted the family’s repeated entreaties that he join them for the Sunday morning meeting at the “Meeting House.” Even more to my surprise, he asked me if I wanted to stay home with him and “help him take care of a few things.” You can’t imagine my delight at this turn of events. I responded that I would love to stay home and help him and that pretty much settled the matter.
After putting out some extra feed for his two mules, my grandfather took me for a walk in the woods adjacent to his farm. Eventually we came to a clearing, a meadow actually, that was dotted with patches of wild flowers. From our vantage point, the meadow seemed to extend forever and the patches of flowers were like explosions of color in a sea of green. As was often the case, we walked and talked about all kinds of things. I had something I wanted to ask him about and finally got around to it, although I was somewhat apprehensive about asking him.
“PaPa,” I began. “Why is it you never go to church with the family? I have only seen you go a couple of times. Do you hate church?”
“No, son….I don’t hate church. In fact, I like it,” he replied, chuckling under his breath. “I just like to spend my Sabbath day being with God.”
I recall being mystified by his answer and, after scratching my head for a minute or two, go around to asking the logical question a 12-year-old boy might ask.
“But church is where God is,” I said. “If you want to be with God, why don’t you go to church? It doesn’t make sense, PaPa.”
“God isn’t in church much these days, son. At least I haven’t seen him there in awhile,” responded PaPa. “At church preachers preach (they were Evangelical Quakers), singers sing, prayers pray, and gossipers gossip. That doesn’t leave much time for God to say anything.”
I remember he paused for quite awhile to let his words sink into my still young mind.
“I figure if I need to be with God, to talk to him and listen to him, I need to come out here where it is quiet,” he continued. “God didn’t build that church, but he sure as hell made these woods and this meadow. I figure if I want to talk to God I need to go where he lives.”
“I think I understand, PaPa,” I recall saying. “But isn’t religion important? My Mom says my religion is the most important part of life and that when I grow up, I can’t live without it.”
After a long silence, my grandfather looked me squarely in the eyes and told me in no uncertain terms what he thought about my question.
“Just keep in mind a few things and it will make your spiritual life easier and less troublesome,” he said. “First, understand that religion doesn’t have anything to do with God, and vice versa.” My grandfather had to explain what vice versa meant. I was only 12.
“Religion is an invention, just like the wheel and the telephone,” PaPa continued. “Spirituality is sometimes a part of religion but most of the time it isn’t. Unlike religion, spirituality is not an invention. It is something as much a part of being human as breathing, sleeping, and sex. All of those things are built into us from the start. So is spirituality. Our job is so make our lives spiritual every day. Religion is supposed to help with that, but most of the time it prevents spirituality, it doesn’t create it.”
I guess my grandfather was one of the early people to be dealing with the religion vs. spirituality conflict. These days the familiar adage about being spiritual but not religious is so commonplace it has lost much of its real impact. I should not be surprised, however, at my grandfather’s words. As I mentioned, he was a Quaker and a mystic throughout his life. In fact, he knew the Quaker mystic Rufus Jones quite well and often told stories about Jones. I never had the opportunity to meet Rufus Jones, although I would have loved to. Jones died in 1948 I think, which was a year before my birth.
As for me, I was thoroughly confused by this time. I struggled to understand what my PaPa had said, especially the business about spirituality and religion. I asked grandfather if he could tell me again about the difference between the two. Here is where the epiphany came in and also where Rufus Jones fits into this story.
“Come over here,” said PaPa as he got up and walked toward one of the flower explosions in the meadow. “Now, pay close attention and I think you will get the picture.”
Grandfather kneeled down and picked an absolutely beautiful bright purple flower. As I knelt beside him, he said, “I want to teach you something Rufus Jones taught me many years ago. This is probably the most beautiful flower in this whole meadow. Imagine this is the church. Sometimes churches can be really beautiful places, inside and out. And the folks inside can be beautiful, too.”
I listened carefully and appreciated the flower, but wasn’t sure what he was getting at.
“Now, hold the flower to your nose and take a good whiff. Smell it deeply.”
Taking a deep breath I held the flower to my nose and smelled of it. Oddly, there was no fragrance, either good or bad.
“There is no smell, PaPa,” I reported.
“Isn’t it strange that a flower so attractive can have no fragrance?” said PaPa. “Churches can be like that as well. Our family goes to a church a lot like that.”
He then picked another flower, not unattractive by any means, but far less striking than the first. He held it to my nose.
“It is wonderful, PaPa,” I said after drinking deeply of the fragrance of this rather ordinary looking flower. “What is it, PaPa?”
“Spirituality,” he said in a serene voice filled with certainty.
© L.D. Turner 2008/All Rights Reserved
Encouraging and Prophecy: A Divine Compatibility
Mick Turner
During a recent quiet time during which I was praying about and reflecting on the book of 1 Corinthians, the Holy Spirit brought the following verse to my attention, along with an insight that I believe was significant.
But one who prophesies strengthens others, encourages them and comforts them. (1 Corinthians 14:3)
Paul makes this statement in the context of a discussion about the spiritual gifts in general and about the problems associated with undue preference for the gift of tongues. What the Apostle is telling us here is that prophesy, as a spiritual gift, is intimately connected with the gift of encouragement and brings both encouragement and comfort to the individual and to the church. The Greek word Paul uses here for encouragement is paraklesis, of the same root as Paraclete, the word most often used for the Holy Spirit. So in this one short verse, we see a divine triad consisting of the Holy Spirit, the gift of prophecy, and the gift of encouragement.
All of this may seem obvious to some of you and wonder what the big deal is and why I am writing about it. My reasons are also simple. When I read 1 Corinthians 14:3 that morning, it was the first time I had the insight of how the pairing of the gifts of prophecy and encouragement could work together. Perhaps due to the dullness of my mind I had not made this vital connection before and this fact may also explain why this new insight was such an epiphany moment for me.
The gift of encouragement seems to be one of my primary gifts. Both personal experiences over the years as well as multiple versions of spiritual gifts tests bear this out. The novelty of that morning’s insight was the pairing of this gift with prophecy. I had previously understood how the gift of encouragement connected will with my other primary areas of gifting from the Holy Spirit, principally teaching and wisdom. Armed with this new revelation, I was able to look at the issue of gifting by the Holy Spirit in a new perspective.
If you think about it, a person gifted with prophecy either needs to be additionally gifted with encouragement or, if that is not the case, have a partner who is a master of encouragement. Why? The answer is simple. If the prophet has a powerful word for the church or an individual, and especially if that word is either confrontational or requires much work from the recipient, without encouragement the church or individual is going to hear the word and feel overwhelmed and defeated. Unless there is a healthy dose of encouragement to go along with the word, the recipient may wind up in a worse situation than before receiving the word. Worse still, if the person receiving the word of prophecy is left without direction or an uplifting message that change is possible, said person may end up feeling quite hopeless.
When I think of these issues, I am reminded of the 12 Steps of Alcoholics Anonymous. I worked for many years in the field of Alcoholism and Chemical Dependency, right in the middle of Dade County, Florida, an area noted for drug and alcohol abuse. The 12 Step Program was the most effective paradigm in dealing with problems of addiction and I believe there are three primary reasons for its success. First, the program has a spiritual heart. In fact, spirituality is the very cornerstone of recovery. Second, the 12 Step Program, like the Christian walk of faith, cannot be walked in isolation. Instead, it is group based and group facilitated. Finally, and this is most pertinent to the topic of discussion here, the program begins by defining the problem and then goes on to offer a solution. If the addicted person admits the problem but has no access to the solution, there is no hope.
The same is true with prophecy. Without encouragement the recipient of prophecy is in a dark place, indeed. So, where does all this lead us?
From a personal perspective, I have come to believe that if you have the give of prophecy you need to do one of two things. You can pray for the gift of encouragement and earnestly ask the Holy Spirit to gift you in this vital area. Having the gift of encouragement is a perfect counterbalance to your gift of prophecy. By having both gifts, you are in a position to offer a healthy word of prophecy to an individual, a group, a church or whatever and, at the same time, offer encouragement that a solution is also possible.
Secondly, if you resist this gifting of encouragement or if you find that God does not want to gift you in this area, then I believe it is vital to partner with someone who operates primarily out of the gift of encouragement. I think you can see why this is important based on what has been said in the preceding paragraphs.
I have additionally looked at the other Gifts of the Spirit and have discovered that most spiritual gifts exist in a harmonic partnership with at least one gift. If you have an interest in studying the topic of spiritual gifting, I encourage you to read the relevant portions of scripture and pray for insight into how these symbiotic relationships of spiritual gifting might operate. I trust you will find such an endeavor quite enlightening and well worth the time spent.
© L.D. Turner 2008/All Rights Reserved
During a recent quiet time during which I was praying about and reflecting on the book of 1 Corinthians, the Holy Spirit brought the following verse to my attention, along with an insight that I believe was significant.
But one who prophesies strengthens others, encourages them and comforts them. (1 Corinthians 14:3)
Paul makes this statement in the context of a discussion about the spiritual gifts in general and about the problems associated with undue preference for the gift of tongues. What the Apostle is telling us here is that prophesy, as a spiritual gift, is intimately connected with the gift of encouragement and brings both encouragement and comfort to the individual and to the church. The Greek word Paul uses here for encouragement is paraklesis, of the same root as Paraclete, the word most often used for the Holy Spirit. So in this one short verse, we see a divine triad consisting of the Holy Spirit, the gift of prophecy, and the gift of encouragement.
All of this may seem obvious to some of you and wonder what the big deal is and why I am writing about it. My reasons are also simple. When I read 1 Corinthians 14:3 that morning, it was the first time I had the insight of how the pairing of the gifts of prophecy and encouragement could work together. Perhaps due to the dullness of my mind I had not made this vital connection before and this fact may also explain why this new insight was such an epiphany moment for me.
The gift of encouragement seems to be one of my primary gifts. Both personal experiences over the years as well as multiple versions of spiritual gifts tests bear this out. The novelty of that morning’s insight was the pairing of this gift with prophecy. I had previously understood how the gift of encouragement connected will with my other primary areas of gifting from the Holy Spirit, principally teaching and wisdom. Armed with this new revelation, I was able to look at the issue of gifting by the Holy Spirit in a new perspective.
If you think about it, a person gifted with prophecy either needs to be additionally gifted with encouragement or, if that is not the case, have a partner who is a master of encouragement. Why? The answer is simple. If the prophet has a powerful word for the church or an individual, and especially if that word is either confrontational or requires much work from the recipient, without encouragement the church or individual is going to hear the word and feel overwhelmed and defeated. Unless there is a healthy dose of encouragement to go along with the word, the recipient may wind up in a worse situation than before receiving the word. Worse still, if the person receiving the word of prophecy is left without direction or an uplifting message that change is possible, said person may end up feeling quite hopeless.
When I think of these issues, I am reminded of the 12 Steps of Alcoholics Anonymous. I worked for many years in the field of Alcoholism and Chemical Dependency, right in the middle of Dade County, Florida, an area noted for drug and alcohol abuse. The 12 Step Program was the most effective paradigm in dealing with problems of addiction and I believe there are three primary reasons for its success. First, the program has a spiritual heart. In fact, spirituality is the very cornerstone of recovery. Second, the 12 Step Program, like the Christian walk of faith, cannot be walked in isolation. Instead, it is group based and group facilitated. Finally, and this is most pertinent to the topic of discussion here, the program begins by defining the problem and then goes on to offer a solution. If the addicted person admits the problem but has no access to the solution, there is no hope.
The same is true with prophecy. Without encouragement the recipient of prophecy is in a dark place, indeed. So, where does all this lead us?
From a personal perspective, I have come to believe that if you have the give of prophecy you need to do one of two things. You can pray for the gift of encouragement and earnestly ask the Holy Spirit to gift you in this vital area. Having the gift of encouragement is a perfect counterbalance to your gift of prophecy. By having both gifts, you are in a position to offer a healthy word of prophecy to an individual, a group, a church or whatever and, at the same time, offer encouragement that a solution is also possible.
Secondly, if you resist this gifting of encouragement or if you find that God does not want to gift you in this area, then I believe it is vital to partner with someone who operates primarily out of the gift of encouragement. I think you can see why this is important based on what has been said in the preceding paragraphs.
I have additionally looked at the other Gifts of the Spirit and have discovered that most spiritual gifts exist in a harmonic partnership with at least one gift. If you have an interest in studying the topic of spiritual gifting, I encourage you to read the relevant portions of scripture and pray for insight into how these symbiotic relationships of spiritual gifting might operate. I trust you will find such an endeavor quite enlightening and well worth the time spent.
© L.D. Turner 2008/All Rights Reserved
Saturday, September 20, 2008
The Spiritual Disciplines: An Emergent Approach
Mick Turner
One of the more encouraging aspects of the Body of Christ in the past two to three decades has been the growing interest in the application of classical spiritual disciplines to daily life. For a time, sensitive churches heard the voices of their congregants who voiced a God-driven desire for a deeper walk of faith than what they had been experiencing. New programs and ongoing "formation groups" sprang up, providing sincere believers with a forum in which to learn, discuss, and especially, practice the kinds of spiritual disciplines that nourished and gave life to Christians since the example of Jesus himself.
In spite of this emergence of interest in spiritual disciplines, an increasing number of churches are now losing focus, direction, and in many cases, interest in providing these vital services for their members. Unfortunately, more and more churches are returning to the status quo where superficiality reigns supreme and church leaders are satisfied having their congregants spend lifetimes splashing about in the urine-warmed waters of the spiritual wading pool. Sing a few hymns (or praise songs), hear a sermon about something meaningful to Christians living two centuries ago, and put your tithing envelope in the plate - that is about as deep as it goes in many churches these days. Once again it seems, complacency and shallowness once again are rearing their smiling heads and the Church body universal is beginning to pay the price.
In addition to the church’s general lack of focus on the spiritual disciplines and their strategic necessity in the life of the believer, two other problems seem to complicate the issue and result in either lackluster commitment to practicing the disciplines or, even worse, a general paralysis on the part of Christians when they attempt to make the disciplines a vital part of their walk of faith.
First, even though many churches are now speaking directly to the importance of the spiritual disciplines, it seems that this renewed focus spawns a loud and most often irrational outcry from fundamentalist believers who feel practicing the classical spiritual disciplines is somehow either a “New Age infiltration of the church,” or worse still, “the work of Satan.” This resistance is usually based on the general lack of understanding of what advocates of the spiritual disciplines are trying to accomplish. Writers such as Richard Foster, Dallas Willard, Brian McLaren, and countless others are branded “arch-heretics,” “apostates,” and even “dupes of the enemy.” This is highly unfortunate because nothing could be further from the truth. Instead of leading people away from the truth of the gospel, these authors are, instead, making a compassionate attempt to direct people toward experiencing the very heart of the gospel.
The blather and fear-based banter of these self-appointed doctrinal “watchmen” only serves to confuse sincere Christians even more and many times prevents them from finding the true heart of the gospel message. Even worse, it keeps them bound in the chains of a narrow, rigid world view which is devoid of spirituality and arid when it comes to Christian love.
A second problem stems from the fact that the classic spiritual traditions were formulated centuries ago and are often wrapped in language and tone that is quite alien from our 21st Century world. I know from personal experience that studying the Christian mystics of the Middle Ages is a very fruitful endeavor, but can be quite a challenge due to the archaic language used in the texts. What is needed is a reformulation of the disciplines that is both understandable and engaging to the modern reader.
With this thought in mind, here at LifeBrook we have developed a method of exploring the principles that are contained in the classical spiritual traditions that is hopefully more pertinent and practical when it comes to life in the 21st Century. In brief, we teach workshops, seminars, training programs, and e-courses based on the following breakout of the disciplines:
Discipline of Consecration
Discipline of Connection
Discipline of Cognition
Discipline of Contribution
Discipline of Community
Discipline of Comprehension
Discipline of Calling
Discipline of Cultural Engagement
Discipline of Cultivation
Consecration includes: decision, determination, diligence, commitment, perseverance, patience, etc.
Connection includes: prayer, meditation, contemplation, solitude, nature
Cognition includes: taking thoughts captive; tearing down strongholds; mindfulness; positive thinking; sacred imagination.
Contribution includes: sacred service; spiritual gifts; mission; sacrifice, and most importantly, continuing incarnation.
Community includes: our family and friends; our church; our community; our nature; our world.
Comprehension includes: sacred study of Scripture and other inspirational writings; understanding of God’s Great Story; realization of where we fit into the “Big Picture,” including the role of the church in the coming years.
Calling includes: discovery of where we, as individuals, fit into God’s unfolding story in terms of our calling, our mission, and our vision of how to live out our God-ordained destiny.
Cultural Engagement includes: making ourselves ready to incarnate God’s plan within the context of post-modern, post-Christian culture in general and our own unique cultural setting in particular.
Cultivation includes: ongoing growth in Christ-character by internalizing a Christian value system and acting in accordance with it; and the development of a Christian worldview, along with the capacity to have our actions consistently flow from said worldview.
We fully recognize that this methodology does not represent the final word as far as contemporary expression of the spiritual disciplines is concerned. We have found, however, that looking at the spiritual technology of the Christian tradition in this way helps students and seekers understand the disciplines more clearly.
It is my profound hope that an increasing number of churches will come to understand the importance of equipping congregants with practical, time-tested methods for deepening the Christian walk of faith. In addition, we here at LifeBrook have helped establish non-denominational, faith-based small groups in several states that are studying and applying the spiritual disciplines as outlined above. These groups, called LifeBrook Fellowships, are providing an ongoing venue in which interested persons may come together and share the Christian journey in a positive, well-organized, and fruitful way.
© L.D. Turner 2008/All Rights Reserved
One of the more encouraging aspects of the Body of Christ in the past two to three decades has been the growing interest in the application of classical spiritual disciplines to daily life. For a time, sensitive churches heard the voices of their congregants who voiced a God-driven desire for a deeper walk of faith than what they had been experiencing. New programs and ongoing "formation groups" sprang up, providing sincere believers with a forum in which to learn, discuss, and especially, practice the kinds of spiritual disciplines that nourished and gave life to Christians since the example of Jesus himself.
In spite of this emergence of interest in spiritual disciplines, an increasing number of churches are now losing focus, direction, and in many cases, interest in providing these vital services for their members. Unfortunately, more and more churches are returning to the status quo where superficiality reigns supreme and church leaders are satisfied having their congregants spend lifetimes splashing about in the urine-warmed waters of the spiritual wading pool. Sing a few hymns (or praise songs), hear a sermon about something meaningful to Christians living two centuries ago, and put your tithing envelope in the plate - that is about as deep as it goes in many churches these days. Once again it seems, complacency and shallowness once again are rearing their smiling heads and the Church body universal is beginning to pay the price.
In addition to the church’s general lack of focus on the spiritual disciplines and their strategic necessity in the life of the believer, two other problems seem to complicate the issue and result in either lackluster commitment to practicing the disciplines or, even worse, a general paralysis on the part of Christians when they attempt to make the disciplines a vital part of their walk of faith.
First, even though many churches are now speaking directly to the importance of the spiritual disciplines, it seems that this renewed focus spawns a loud and most often irrational outcry from fundamentalist believers who feel practicing the classical spiritual disciplines is somehow either a “New Age infiltration of the church,” or worse still, “the work of Satan.” This resistance is usually based on the general lack of understanding of what advocates of the spiritual disciplines are trying to accomplish. Writers such as Richard Foster, Dallas Willard, Brian McLaren, and countless others are branded “arch-heretics,” “apostates,” and even “dupes of the enemy.” This is highly unfortunate because nothing could be further from the truth. Instead of leading people away from the truth of the gospel, these authors are, instead, making a compassionate attempt to direct people toward experiencing the very heart of the gospel.
The blather and fear-based banter of these self-appointed doctrinal “watchmen” only serves to confuse sincere Christians even more and many times prevents them from finding the true heart of the gospel message. Even worse, it keeps them bound in the chains of a narrow, rigid world view which is devoid of spirituality and arid when it comes to Christian love.
A second problem stems from the fact that the classic spiritual traditions were formulated centuries ago and are often wrapped in language and tone that is quite alien from our 21st Century world. I know from personal experience that studying the Christian mystics of the Middle Ages is a very fruitful endeavor, but can be quite a challenge due to the archaic language used in the texts. What is needed is a reformulation of the disciplines that is both understandable and engaging to the modern reader.
With this thought in mind, here at LifeBrook we have developed a method of exploring the principles that are contained in the classical spiritual traditions that is hopefully more pertinent and practical when it comes to life in the 21st Century. In brief, we teach workshops, seminars, training programs, and e-courses based on the following breakout of the disciplines:
Discipline of Consecration
Discipline of Connection
Discipline of Cognition
Discipline of Contribution
Discipline of Community
Discipline of Comprehension
Discipline of Calling
Discipline of Cultural Engagement
Discipline of Cultivation
Consecration includes: decision, determination, diligence, commitment, perseverance, patience, etc.
Connection includes: prayer, meditation, contemplation, solitude, nature
Cognition includes: taking thoughts captive; tearing down strongholds; mindfulness; positive thinking; sacred imagination.
Contribution includes: sacred service; spiritual gifts; mission; sacrifice, and most importantly, continuing incarnation.
Community includes: our family and friends; our church; our community; our nature; our world.
Comprehension includes: sacred study of Scripture and other inspirational writings; understanding of God’s Great Story; realization of where we fit into the “Big Picture,” including the role of the church in the coming years.
Calling includes: discovery of where we, as individuals, fit into God’s unfolding story in terms of our calling, our mission, and our vision of how to live out our God-ordained destiny.
Cultural Engagement includes: making ourselves ready to incarnate God’s plan within the context of post-modern, post-Christian culture in general and our own unique cultural setting in particular.
Cultivation includes: ongoing growth in Christ-character by internalizing a Christian value system and acting in accordance with it; and the development of a Christian worldview, along with the capacity to have our actions consistently flow from said worldview.
We fully recognize that this methodology does not represent the final word as far as contemporary expression of the spiritual disciplines is concerned. We have found, however, that looking at the spiritual technology of the Christian tradition in this way helps students and seekers understand the disciplines more clearly.
It is my profound hope that an increasing number of churches will come to understand the importance of equipping congregants with practical, time-tested methods for deepening the Christian walk of faith. In addition, we here at LifeBrook have helped establish non-denominational, faith-based small groups in several states that are studying and applying the spiritual disciplines as outlined above. These groups, called LifeBrook Fellowships, are providing an ongoing venue in which interested persons may come together and share the Christian journey in a positive, well-organized, and fruitful way.
© L.D. Turner 2008/All Rights Reserved
Post Religious Culture: Paradox and Promise
Mick Turner
These days it is common parlance to state that American culture is now both Post-Modern and Post-Christian. In most ways I suspect this is an accurate statement. Our culture increasingly holds post-modern beliefs as sacred and Christianity, long the bedrock of America’s spiritual life, has receded in terms of status and influence. I would add to these realities a third idea: American culture is increasingly “Post-Religious.”
By using the term post-religious I do not imply that religions no longer exist. Obviously they do. What I imply when using this term to describe American culture centers on the fact that Americans increasingly are pursuing spirituality outside the parameters of institutional religion. The New Age Movement is an example of this phenomenon, but it appears to go much farther than that. It seems the idea that the best way for individuals to advance spiritually is in the context of small groups of like-minded seekers has come of age.
Even adherents of established religious traditions have realized that small group settings are more conducive of authentic spirituality. Many churches break down their membership into such enclaves; small groups of Buddhist pilgrims, loosely affiliate with a major teaching center in another locale, are springing up all across the country; and an increasing number of Yoga groups are forming to deepen members’ awareness of the philosophy behind the postures and practices they regularly perform.
If we indeed are moving toward a post-religious culture, and I believe that we are, there is an interesting paradox in all of this. The fact is that Americans are becoming far more spiritual while at the same time becoming far less religious. I am aware that the phrase “I’m spiritual but not religious” has been uttered so often it has become trite. Still, hidden behind these frequently repeated words there is a distinct reality: While we are becoming less dependent upon organized religion as a culture, we are becoming an increasingly spiritual nation.
Recently, CNN reported that a recent survey of the religious beliefs of Americans revealed a few surprises. Well over 80 percent said that believed in God or a Divine Force; more surprising, a distinct majority stated that they believed that religions other than their own were also paths to salvation.
One can argue that this is a part of the standard post-modern mind set and it is certainly that. However, it also reflects that the formal beliefs of Christian tradition are no longer a strong influence even among its adherents. I am sure fundamentalists, conservatives, and others of an Evangelical ilk will rail against this trend, but I, for one, find it positive. It is my belief that in order to understand current events as well as discern the direction and purpose of the Creator at a specific age in history, we need to look at the world with a wide-angle lens. Only then can we accurately gain a grasp on what is going on around us.
The age in which we live has its own unique purpose. I believe that we are living in a time of increased spiritual energy and how we handle this more intense Divine Light will determine to a large extent how the future unfolds. We have to keep in mind, for example, that the greater the light, the deeper the shadows. That’s why there is so much chaos at the same time there is such great progress.
I am of the belief that Christianity as it has been known and practiced over the last two to three centuries is waning rapidly. New, vital, and dynamic embodiments of the path of Christ are emerging and this trend will continue. I think one important characteristic of the new wineskins that we see taking shape is the emphasis placed on the Divine Laws of the universe and what these laws mean to our walk of faith. Although it may not be totally accurate, it may be possible to say that we are in the early stages of a new Reformation.
The explosive growth of the Christian faith in the southern hemisphere, in China, and in the former Soviet Union is an example that something new is being birthed by God. Further, the rapid growth of the Word of Faith Movement is also an indicator that Christians and non-believers are both seeking a more experiential and practical faith. Granted, the Faith Movement has its problems. However, if one cuts through much of the hoopla and the bells and whistles used by its leaders, the Faith Movement is based on factual divine laws and these laws, when properly applied, do work. I think these trends point to the fact that whatever form the new spirituality takes, it will have a decidedly metaphysical core. In spite of the fears and objections of traditionalists, conservatives, fundamentalists, and most Evangelicals, I am of the firm conviction that this return to the true metaphysics of the gospel is both empowering and overdue.
There are many divergent perspectives on what the major aspects of the universal purpose of this age. These diverse views have components that are in agreement with one another and, at the same time, also have aspects that are in sharp contrast. No matter what view one holds, several things are certain:
• Change is happening on a global scale and it is occurring at a rapidity never seen before.
• This age in which we live presents humankind with tremendous challenges as well as opportunities.
• Boundaries between people, nations, religions, and races are falling.
• Culture is becoming increasingly global in nature.
• The interdependence of all Creation is becoming more apparent.
• Humans are increasingly becoming less religious and more spiritual.
These are but a small sampling of the themes and issues that are taking place around the globe as the first decade of the new century winds to a close. Of particular interest is the last item mentioned: that humans tend to focus less on religion and more on spirituality. The phrase, “I’m spiritual but not religious” has been uttered so frequently that it has now become trite. Still, these words reflect a growing reality in our world. People everywhere are experiencing a deep spiritual hunger and almost universally find that institutional religion will not satisfy that sublime longing.
Religions, by their very nature, will not get the job done. All religions began as an attempt on the part of humans to formalize and standardize the process of raising consciousness to a level adequate to make experiential contact with the Divine Source, no matter how it is defined. All religions began well but have ended poorly. In this age, humankind will of necessity learn to operate in a post-religious context. Formal religions will continue to exist and serve positive purposes, but will not function as a source of spiritual development beyond a certain point. Over the next ten years or so, we will witness the emergence of numerous new wineskins in which the impartation of spiritual teachings will take place. Some of these new wineskins will be highly positive and will serve the unfolding of God’s divine plan. Others will be less than what they should be and, in fact, may do more harm than good. For the individual seeker, discernment is critical.
Far from exhaustive, the following list details a few of the primary issues for this age:
1. Developing and implementing a deeper understanding of how the mind works, especially as in the role of a co-creator. We are to grow more conscious of the power of our thoughts, imaginations, and our spoken words. We are to use these potent tools to further the divine plan – not just to benefit ourselves.
2. This is an age of synergy, where previously separated and diverse phenomena are coming together to create new things that are similar to the past, but much different as well. Key words for this age are synergy, cooperation, community, cohesiveness.
3. In relation to the No. 1 issue regarding the mind, this is an age when humanity is increasingly coming to awareness and application to the primary mental laws. These laws have been around for ages, but now their popularity will grow and expand.
4. In this present age, the body will also take on a greater importance from a spiritual perspective. Areas of study and application will be things like holistic medicine, health and wellness, and specific techniques like yoga, qigong, etc.
If we take an objective look around it is evident that these transformations are already underway. Although progress is uneven, we can see that these changes are happening and it is safe to say that they will continue. One of the primary catalysts for these dramatic transitions into a new level of being is an increased understanding of the mind, what it is, and how it works. A remarkable aspect of this deepening comprehension of our mental functioning is the fact that it is coming from a variety of disciplines including psychology, metaphysics, biology, and physics. The details being revealed are fascinating and somewhat complex. However, we can view the overall parameters of these new insights into our cognitive functioning and how they relate to the emerging post-religious spirituality in a fairly simplistic manner.
We all have within us two seemingly opposing entities. We have our “Small Mind” and our “Sacred Mind.” The small mind is essentially the ego and all its instruments. It is not evil in and of itself, but it can become so self absorbed that its actions can result in evil. The Sacred Mind is that part of us that is intimate with and identical with the incarnated aspect of the Divine Source. Among other things, the Sacred Mind is other-directed, sees the big picture, and is oriented toward love and service.
As humankind develops the capacity to live more consistently from the Sacred Mind, many problems that have haunted the world since earliest times will gradually wane. Does this mean we will live in some sort of spiritual utopia where problems do not exist? No. I suspect we will always have enough problems and difficulties to go around. What I am suggesting is that living from the Sacred Mind will decrease the amount of energy we have to exert to deal with difficulties in life because there will be, overall, a lessening of problems both in scope and magnitude.
So, what other characteristics might we expect from the spiritual unfolding of post-religious culture? What are some of the general trends? I offer the following far from exhaustive list:
Characteristics of Post-Religious Spirituality
It is post-religious in the sense that there is a recognition that genuine spirituality in this era will most likely evolve outside the parameters of traditional systems of faith.
Focused on increased understanding and application of universal spiritual/mental laws.
Seeks to facilitate a decreased dominance of the Small Mind.
Brings about an increased capacity to operate out of Sacred Mind.
Promotes discovery of our true spiritual identity.
Is far more experiential in pursuits and content; less emphasis on conceptual knowledge and doctrine.
As a result of the preceding point, it is oriented toward disciplined spiritual practice.
Pays honor to the reality and the sanctity of “Sacred Silence” and, as a result, is contemplative.
Focused on spiritual growth and the development of Sacred Character.
It is purpose driven (universal and personal).
Exhibits an engaged spirituality that seeks the betterment of life for all beings. In the fullest sense, the post-religious spirituality is “Socio-Spiritual.”
It promotes a deep ecological consciousness, flowing from reverence for and compassion for the planet.
Fosters the spiritual practices of a “Mysticism of Nature.”
Views the body as the Temple of the Spirit and seeks to promote positive health based on holistic practices.
It is at vanguard of the study and application of Energy Healing and working with the Divine Light.
Although community based, it maintains a global focus based on the interconnectivity of all things.
I am well aware that such a dramatic transition will not happen overnight. Further, it can be anticipated that there will be major resistance from the more conservative, fundamentalist fringes of all faith systems. As mentioned earlier, the more Divine Light that is poured into a situation, the deeper and more pronounced the shadows become. Despite this resistance and inertia I anticipate most of the changes discussed here will come about, at least to some degree. And, I am certain there may be other changes on the horizon that we could have never predicted. I know, for example, in my own lifetime these unexpected kinds of changes have occurred. I am now in my late 50’s and as recently as my late 30’s I doubt I could have ever anticipated the manifestation of the Internet and the collapse of the Soviet Union.
Friends, we live in exciting and challenging times. It is my sincere, heart-felt hope and prayer that we do all that we can to help usher in these positive transitions. No doubt, the post-religious world, although it will be far from perfect, will be a major improvement over the “Age of Religion.”
© L.D. Turner 2008/All Rights Reserved
These days it is common parlance to state that American culture is now both Post-Modern and Post-Christian. In most ways I suspect this is an accurate statement. Our culture increasingly holds post-modern beliefs as sacred and Christianity, long the bedrock of America’s spiritual life, has receded in terms of status and influence. I would add to these realities a third idea: American culture is increasingly “Post-Religious.”
By using the term post-religious I do not imply that religions no longer exist. Obviously they do. What I imply when using this term to describe American culture centers on the fact that Americans increasingly are pursuing spirituality outside the parameters of institutional religion. The New Age Movement is an example of this phenomenon, but it appears to go much farther than that. It seems the idea that the best way for individuals to advance spiritually is in the context of small groups of like-minded seekers has come of age.
Even adherents of established religious traditions have realized that small group settings are more conducive of authentic spirituality. Many churches break down their membership into such enclaves; small groups of Buddhist pilgrims, loosely affiliate with a major teaching center in another locale, are springing up all across the country; and an increasing number of Yoga groups are forming to deepen members’ awareness of the philosophy behind the postures and practices they regularly perform.
If we indeed are moving toward a post-religious culture, and I believe that we are, there is an interesting paradox in all of this. The fact is that Americans are becoming far more spiritual while at the same time becoming far less religious. I am aware that the phrase “I’m spiritual but not religious” has been uttered so often it has become trite. Still, hidden behind these frequently repeated words there is a distinct reality: While we are becoming less dependent upon organized religion as a culture, we are becoming an increasingly spiritual nation.
Recently, CNN reported that a recent survey of the religious beliefs of Americans revealed a few surprises. Well over 80 percent said that believed in God or a Divine Force; more surprising, a distinct majority stated that they believed that religions other than their own were also paths to salvation.
One can argue that this is a part of the standard post-modern mind set and it is certainly that. However, it also reflects that the formal beliefs of Christian tradition are no longer a strong influence even among its adherents. I am sure fundamentalists, conservatives, and others of an Evangelical ilk will rail against this trend, but I, for one, find it positive. It is my belief that in order to understand current events as well as discern the direction and purpose of the Creator at a specific age in history, we need to look at the world with a wide-angle lens. Only then can we accurately gain a grasp on what is going on around us.
The age in which we live has its own unique purpose. I believe that we are living in a time of increased spiritual energy and how we handle this more intense Divine Light will determine to a large extent how the future unfolds. We have to keep in mind, for example, that the greater the light, the deeper the shadows. That’s why there is so much chaos at the same time there is such great progress.
I am of the belief that Christianity as it has been known and practiced over the last two to three centuries is waning rapidly. New, vital, and dynamic embodiments of the path of Christ are emerging and this trend will continue. I think one important characteristic of the new wineskins that we see taking shape is the emphasis placed on the Divine Laws of the universe and what these laws mean to our walk of faith. Although it may not be totally accurate, it may be possible to say that we are in the early stages of a new Reformation.
The explosive growth of the Christian faith in the southern hemisphere, in China, and in the former Soviet Union is an example that something new is being birthed by God. Further, the rapid growth of the Word of Faith Movement is also an indicator that Christians and non-believers are both seeking a more experiential and practical faith. Granted, the Faith Movement has its problems. However, if one cuts through much of the hoopla and the bells and whistles used by its leaders, the Faith Movement is based on factual divine laws and these laws, when properly applied, do work. I think these trends point to the fact that whatever form the new spirituality takes, it will have a decidedly metaphysical core. In spite of the fears and objections of traditionalists, conservatives, fundamentalists, and most Evangelicals, I am of the firm conviction that this return to the true metaphysics of the gospel is both empowering and overdue.
There are many divergent perspectives on what the major aspects of the universal purpose of this age. These diverse views have components that are in agreement with one another and, at the same time, also have aspects that are in sharp contrast. No matter what view one holds, several things are certain:
• Change is happening on a global scale and it is occurring at a rapidity never seen before.
• This age in which we live presents humankind with tremendous challenges as well as opportunities.
• Boundaries between people, nations, religions, and races are falling.
• Culture is becoming increasingly global in nature.
• The interdependence of all Creation is becoming more apparent.
• Humans are increasingly becoming less religious and more spiritual.
These are but a small sampling of the themes and issues that are taking place around the globe as the first decade of the new century winds to a close. Of particular interest is the last item mentioned: that humans tend to focus less on religion and more on spirituality. The phrase, “I’m spiritual but not religious” has been uttered so frequently that it has now become trite. Still, these words reflect a growing reality in our world. People everywhere are experiencing a deep spiritual hunger and almost universally find that institutional religion will not satisfy that sublime longing.
Religions, by their very nature, will not get the job done. All religions began as an attempt on the part of humans to formalize and standardize the process of raising consciousness to a level adequate to make experiential contact with the Divine Source, no matter how it is defined. All religions began well but have ended poorly. In this age, humankind will of necessity learn to operate in a post-religious context. Formal religions will continue to exist and serve positive purposes, but will not function as a source of spiritual development beyond a certain point. Over the next ten years or so, we will witness the emergence of numerous new wineskins in which the impartation of spiritual teachings will take place. Some of these new wineskins will be highly positive and will serve the unfolding of God’s divine plan. Others will be less than what they should be and, in fact, may do more harm than good. For the individual seeker, discernment is critical.
Far from exhaustive, the following list details a few of the primary issues for this age:
1. Developing and implementing a deeper understanding of how the mind works, especially as in the role of a co-creator. We are to grow more conscious of the power of our thoughts, imaginations, and our spoken words. We are to use these potent tools to further the divine plan – not just to benefit ourselves.
2. This is an age of synergy, where previously separated and diverse phenomena are coming together to create new things that are similar to the past, but much different as well. Key words for this age are synergy, cooperation, community, cohesiveness.
3. In relation to the No. 1 issue regarding the mind, this is an age when humanity is increasingly coming to awareness and application to the primary mental laws. These laws have been around for ages, but now their popularity will grow and expand.
4. In this present age, the body will also take on a greater importance from a spiritual perspective. Areas of study and application will be things like holistic medicine, health and wellness, and specific techniques like yoga, qigong, etc.
If we take an objective look around it is evident that these transformations are already underway. Although progress is uneven, we can see that these changes are happening and it is safe to say that they will continue. One of the primary catalysts for these dramatic transitions into a new level of being is an increased understanding of the mind, what it is, and how it works. A remarkable aspect of this deepening comprehension of our mental functioning is the fact that it is coming from a variety of disciplines including psychology, metaphysics, biology, and physics. The details being revealed are fascinating and somewhat complex. However, we can view the overall parameters of these new insights into our cognitive functioning and how they relate to the emerging post-religious spirituality in a fairly simplistic manner.
We all have within us two seemingly opposing entities. We have our “Small Mind” and our “Sacred Mind.” The small mind is essentially the ego and all its instruments. It is not evil in and of itself, but it can become so self absorbed that its actions can result in evil. The Sacred Mind is that part of us that is intimate with and identical with the incarnated aspect of the Divine Source. Among other things, the Sacred Mind is other-directed, sees the big picture, and is oriented toward love and service.
As humankind develops the capacity to live more consistently from the Sacred Mind, many problems that have haunted the world since earliest times will gradually wane. Does this mean we will live in some sort of spiritual utopia where problems do not exist? No. I suspect we will always have enough problems and difficulties to go around. What I am suggesting is that living from the Sacred Mind will decrease the amount of energy we have to exert to deal with difficulties in life because there will be, overall, a lessening of problems both in scope and magnitude.
So, what other characteristics might we expect from the spiritual unfolding of post-religious culture? What are some of the general trends? I offer the following far from exhaustive list:
Characteristics of Post-Religious Spirituality
It is post-religious in the sense that there is a recognition that genuine spirituality in this era will most likely evolve outside the parameters of traditional systems of faith.
Focused on increased understanding and application of universal spiritual/mental laws.
Seeks to facilitate a decreased dominance of the Small Mind.
Brings about an increased capacity to operate out of Sacred Mind.
Promotes discovery of our true spiritual identity.
Is far more experiential in pursuits and content; less emphasis on conceptual knowledge and doctrine.
As a result of the preceding point, it is oriented toward disciplined spiritual practice.
Pays honor to the reality and the sanctity of “Sacred Silence” and, as a result, is contemplative.
Focused on spiritual growth and the development of Sacred Character.
It is purpose driven (universal and personal).
Exhibits an engaged spirituality that seeks the betterment of life for all beings. In the fullest sense, the post-religious spirituality is “Socio-Spiritual.”
It promotes a deep ecological consciousness, flowing from reverence for and compassion for the planet.
Fosters the spiritual practices of a “Mysticism of Nature.”
Views the body as the Temple of the Spirit and seeks to promote positive health based on holistic practices.
It is at vanguard of the study and application of Energy Healing and working with the Divine Light.
Although community based, it maintains a global focus based on the interconnectivity of all things.
I am well aware that such a dramatic transition will not happen overnight. Further, it can be anticipated that there will be major resistance from the more conservative, fundamentalist fringes of all faith systems. As mentioned earlier, the more Divine Light that is poured into a situation, the deeper and more pronounced the shadows become. Despite this resistance and inertia I anticipate most of the changes discussed here will come about, at least to some degree. And, I am certain there may be other changes on the horizon that we could have never predicted. I know, for example, in my own lifetime these unexpected kinds of changes have occurred. I am now in my late 50’s and as recently as my late 30’s I doubt I could have ever anticipated the manifestation of the Internet and the collapse of the Soviet Union.
Friends, we live in exciting and challenging times. It is my sincere, heart-felt hope and prayer that we do all that we can to help usher in these positive transitions. No doubt, the post-religious world, although it will be far from perfect, will be a major improvement over the “Age of Religion.”
© L.D. Turner 2008/All Rights Reserved
Subscribe to:
Posts (Atom)