Spiritual Formation Through Serving Others

I am convinced that few of us truly comprehend the enormity and the depth of what Christ accomplished through his sojourn In this world, his mission, death, resurrection, ascension, and divine infilling of everything in the universe. (For more info on this divine infilling, see Ephesians 4:10) . Whenever I speculate on the scope of the mission Christ undertook when he left the spiritual realm and landed in that manger in Bethlehem, I am often overwhelmed. Christ’s mission, when seen in its enormous, multi-faceted wholeness, is much like a prism. When you shine light through a prism you will see different colors, depending upon the perspective you are viewing from. It is the same with the work of Christ, depending on the angle you are looking from, you will see different aspects. In the end, the mission gave rise to what we call the gospel and, just like the mission itself, the gospel is also multi-dimensional. Referring to the work of Jim Marion, Cynthia Bourgeault concurs that Jesus saw the “Kingdom of Heaven” as a state of consciousness that viewed this unified and universal indwelling of Christ: It is a whole new way of looking at the world, a transformed awareness that literally turns the world into a different place. Marion suggests specifically that the Kingdom of Heaven is Jesus’ own favorite way of describing a state we would nowadays call a “nondual consciousness” or “unitive consciousness.” The hallmark of this awareness is that it sees no separation – not between God and humans, not between humans and other humans. …….No separation between God and humans. When Jesus talks about this Oneness, he is not speaking in an Eastern sense about an equivalency of being, such that I am in and of myself divine. What he more has in mind is a complete, mutual indwelling. I am in God, God is in you, you are in God, we are in each other. His most beautiful symbol of this is in the teaching in John 15 where he says, “I am the vine, and you are the branches. Abide in me as I in you.” In these passages in John 15, as well as later in his great prayer in John 17, the Master is stressing the reality of the divine intimacy now made possible through his incarnation, his successful mission in this physical world, his coming ascension and the arrival of the Holy Spirit. Through his accomplishments and through his ongoing presence within everything that exists, Christ is facilitating the restoration of the divine interconnection that existed in the original relationship between the Creator and Creation. This interconnection is brought about by the deepest intimacy possible and this unparalleled intimacy is the natural flow of God’s nature – love. God is love and, created in his holy image, so are we. Bourgeault continues: There is no separation between humans and God because of this mutual interabiding which expresses the indivisible reality of divine love. We flow into God – and God into us – because it is the nature of love to flow. And as we give ourselves into one another in this fashion, the vine gives life and coherence to the branch while the branch makes visible what the vine is…………The whole and part live together in mutual, loving reciprocity, each belonging to the other and dependent on the other to show forth the fullness of love. Personally, I find the Master’s use of the metaphor “vine” and “branches” particularly profound as it gives us a clear picture of what our vertical relationship with he and the Father is. Notice I said “is” rather than “is like.” I did this for a reason and perhaps it is the same reason Jesus used metaphor rather than simile. Simile uses words such as “like” or “as” to draw an analogy between two things. For example, it Jesus had used a simile he would have said, ‘I am like the vine, and you are as the branches.” The Master, however, wanted to make his point perfectly clear and part of that clarity was the fact that this divine intimacy transformed the identity of those involved. Metaphor does not use like or as, but instead, says that something is something. “I am the vine; you are the branches.” Our mutually interdependent relationship is not “like” vines and branches, it “is” vines and branches. It is a very subtle distinction but one that makes all the difference. Taking this theme and the Master’s metaphor, let’s turn now to the horizontal aspect of our relationships – human to human. Again, Christ makes a very subtle distinction. Cynthia Bourgeault explains this quite succinctly: One of the most familiar of Jesus’ teachings is “Love your neighbor as yourself.” But we almost always hear that wrong. We hear “Love your neighbor as much as yourself.” (And of course, the next logical question then becomes, “But I have to love me first, don’t I, before I can love my neighbor?”) If you listen closely to Jesus’ teaching, however, there is no “as much as” in there. It’s just “Love your neighbor as yourself” – as a continuation of your very own being. It’s a complete seeing that your neighbor is you. There is not two individuals out there, one seeking to better herself at the price of the other, or to extend charity to the other; there are simply two cells of the one great Life. Each of them is equally precious and necessary. And as these two cells flow into one another, experiencing that one Life from the inside, they discover that “laying down one’s life for another” is not a loss of one’s self but a vast expansion of it. This expansion of our identity and our subsequent actions based on our sense of horizontal intimacy with others reveals two prongs that characterized Jesus’ ministry and mission perhaps more than anything else: wisdom and compassion. Christ revealed the true nature of God as a being of infinite love – a being of kenosis, who emptied himself into all creation through Christ. Since then, things have never been the same on this planet and they never will. Through the blessings of the Incarnation, blessings far too sublime for us to ever wrap our minds around, Christ revealed the heart of God. When I reflect on these themes, I suddenly and profoundly see John 3:16 in an entirely new light: For God gave his only begotten son, so that whosoever believes in him should never perish, but have everlasting life. Our mission is one of continuing incarnation, of becoming the hands, feet, and especially, the heart of Jesus in this hurting world. Nowhere does scripture reveal a more cogent, relevant, and profound truth than in Matthew 25:35-40, where the following exchange between Christ and the disciples is recorded: “For I was hungry and you gave me something to eat; I was thirsty, and you gave me drink; I was a stranger, and you invited me in; naked and you clothed me; I was sick, and you visited me; I was in prison, and you came to me Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty, and give you drink? And when did we see you a stranger and invite you in, or naked and clothe you? And when did we see you sick or in prison and come to see you? And the King will answer and say to them, “Today I say to you, to the extent that you did it to one of these brothers and sisters of mine, even the least of them, you did it to me.” (NAS) This world we find ourselves living in is broken in many ways. Some theologians and biblical scholars call our world “fallen,” but I think this misses the mark somewhat. Is this world steeped in what Christians typically call “sin.?” Without a doubt. Is this world populated by a majority that operates on the premise that you should always “look out for Number 1” You bet it is. Is this world a place where trust and openness more often leads to pain than comfort? Just try it and see. My point here, however, is not to detail how much our world has fallen from God’s standards and ideals. No, my point is just the opposite: This world, with all its suffering, pain, and injustice, is the ideal place for us to grow spiritually through following Christ’s example of kenotic self-transcendence. This world, warts and all, provides us with the proper venue to hone our spiritual skills in ways a utopian society never could. Rather than seeking to find ways to accelerate our way back to our pristine spiritual homeland, we are to embrace this world, find out where God is working, and join in, utilizing the spiritual gifts that God has already placed in us. This is the way to become the optimal version of ourselves and, along the way, attain spiritual fulfillment. If the Church is to reach the growing post-Christian culture in ways that are relevant and effective, several things must be seen with clarity and focus. First, the primary question that must be answered is not, “How can we evangelize these people?” Instead, the relevant question must be, “How can I help you?” It is through this sort of proactive Christian service that the Church’s evangelistic witness can be best fostered. Secondly, the Church must reconsider how it can best present the truths of the faith in new wineskins that are more appropriate than the 19th Century model that is commonly used, even today. We must re-introduce people to God, to Christ, to the Scriptures, and to the Church and this must be done in ways that are both practical and palatable, given the parameters of the environment in which the Church now lives, moves, and has its being. (c) L.D. Turner 2011/2012/All Rights Reserved

Wise Words for Personal Reflection

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Jesus forms a movement of people who trust him and believe his message. They believe that they don’t have to wait for this or that to happen, but rather that they can begin living in a new and better way now, a way of life Jesus conveys by the pregnant phrase “kingdom of God.” Life for them now is about an interactive relationship – reconciled to lives as an opportunity to make the beautiful music of God’s kingdom so that more and more people will be drawn into it, and so the world will be changed by their growing influence. Everyone can have a role in this expanding kingdom – women and men, masters and servants, powerful and powerless, old and young, urban and rural, white collar and blue collar, previously religious and previously irreligious. Each life can add beauty to the secret message of Jesus. Each person can be a secret agent of the secret kingdom.

Brian McLaren

(from The Secret Message of Jesus)

You All for God's All

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L.D. Turner

I particularly love the following words by David Platt:

…..I invite you simply to let your heart be gripped, maybe for the first time, by the biblical prospect that God has designed a radically global purpose for your life….I invite you to throw aside the gospel-less reasoning that might prevent you from accomplishing that purpose. I invite you to consider with me what it would mean for all of us – pastors and church members, businessmen and businesswomen, lawyers and doctors, consultants and construction workers, teachers and students, on-the-go professionals and stay-at-home moms – to spend all of our lives for the sake of all God’s glory in all the world…..It sounds idealistic, I know. Impact the world. But doesn’t it also sound biblical? God has created us to accomplish a radically global, supremely God-exalting purpose with our lives. The formal definition of impact is “a forcible contact between two things,” and God has designed our lives for a collision course with the world.

My friends, if these words indeed seem idealistic to you, I submit the following for your consideration. You may have unwittingly imbibed too deeply the world’s value system. You may have bought, hook, line and sinker, our culture’s definition of what is realistic and what is pie-in-the-sky, dream-in-your-eye fantasy.

The fact is my friend, when Christ entered the scene all those years ago in the Holy Land, he set about turning the existing status quo on its head. What the world considered realistic, practical, and the right way to do things largely went out the window in Christ’s teaching. In the collection of teachings known to us as the “Sermon on the Mount,” the Master often prefaced his remarks by saying, “You have heard it said…but I say to you.”

Again, I submit to you that if you think that God’s call on your life – the call to give your all for God’s all – is too idealistic, perhaps the stain of our culture’s reasoning, no matter how sacred, hallowed, or closely held, has gone far too deeply into your being.
At some point we all are faced with a choice: do we accept the beliefs and values of our culture, or do we follow the teachings of the Master, even if they sound like an idealistic dream?

I conclude with these words from the great scholar Houston Smith. I encourage you to reflect deeply on what these words say to you:

…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.

Think about it.

© L.D. Turner 2011/All Rights Reserved

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Wise Words for Personal Reflection

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In faith, there is a “gotcha” moment, when Jesus gets you for life. The gotcha moment may take millions of minutes or just one. But when Jesus gets you for life, you begin to live out of Jesus-love. When we present ourselves as “living offerings” to Christ, suddenly questions of what to do and what not to do take on a whole new meaning. Once we are truly sharing our lives with Christ and learning to live in His love, then truly Charitas Christi urget nos; “The love of Christ constrains us.”
It is not the commandments and the laws that control our behavior. It is the presence of the indwelling Christ and Jesus-love that both restrains and releases us. A relational Christ ethic is why Paul said Christians don’t have sex with prostitutes. Since Christ is living His resurrected life in and through you, would you want Jesus to share that purchase of lust with you? Would Jesus treat any woman like a purchase? The commandments are paper handcuffs compared to Jesus’ love strands. It is “the love of Christ” that impels, compels, and propels us – a love that is so captivating we become free to do it all . . . in love, with love, for love.

Leonard Sweet and Frank Viola
(from Jesus Manifesto)

Renewing the Kingdom Calling (Part One)

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L.D. Turner

Jesus opened his earthly mission with an announcement regarding the Kingdom of Heaven. He went on to speak of the kingdom repeatedly and let it be known in clear and concise ways that this whole notion of “kingdom” was the core of his mission. In addition, he passed on that mission to us. Just as Christ stressed the importance of the establishment of the kingdom “on earth as it is in heaven,” so too are we to do everything in our power to lay the foundations for his kingdom rule.

The overriding problem is this: We haven’t done a very good job at carrying out this mission.

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 in 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. Before we can do this, however, we must formulate more accurate and effective ways of defining and describing the gospel message. Moreover, we have to reintroduce Jesus to the world and to ourselves.

Further, as we go about reformulating our methods of presentation of the gospel and of Jesus, we will meet challenging obstacles and barriers. Some of these challenges come from the world, some from the enemy, and remarkably, some come from ourselves.

A critical factor in exposing our culture to the radical manifesto that Christ taught is to be straightforward about its content. For too long now, the Church, especially in America, has promoted a gospel stressing individual salvation as the highest priority, with social action coming in a distant second. There were, of course, notable exceptions to this trend. Groups like the Quakers and the early Methodists faced head on issues such as economic injustice, poverty, and slavery. Be that as it may, for the large part the Church in the West has served the existing status quo at the expense of hiding the true gospel that the Lord came to deliver. Over time, the Church seems to have even hidden Christ’s gospel from itself. What we ended up with was a domesticated Jesus that patted children on the head, held lambs in his arms, and, by extension, supported our culture’s view of justice.

One tragic consequence of the Church’s support of the status quo was a distortion of the meaning of “God’s justice.” Over time the Church came to view God’s justice as mostly related to humanity’s sinful nature. God’s justice was what we would have to deal with were it not for the sacrifice of Jesus. In essence, the Church said that God’s justice, if carried out, would turn us to toast unless we repented and brought Jesus on board as savior. While there may be a smattering of truth in all this, the line of thought adopted by and preached by the Church saw the opposite of God’s justice as humanity’s sin.

I don’t think this is what Jesus was getting at. I firmly believe that, for Jesus, the opposite of God’s justice was humanity’s injustice. His mission in preaching, teaching, and applying Kingdom principles was aimed at rectifying this situation by placing God’s justice at the heart of our world, instead of humanity’s injustice.

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.

As the Body of Christ, it is time for us to get honest with the world we are trying to reach and even more crucial, it is time to get honest with ourselves. The image we teach, preach, and exhibit to the world through our behavior is lacking in both scope and depth. Starting with our teaching and our preaching, it is imperative that we begin to allow Jesus to be who and what he was, and still is, instead of a malleable figure from an era long ago. Moreover, we need to get to know Jesus ourselves. It is time to stop watering down the gospel and it is especially time to stop fooling ourselves into believing that he supports our political persuasion, whatever that might be. The fact is, Jesus was a revolutionary, a radical, and a thorn in the side of the religious establishment of his day. If the Lord showed up today, I can envision him being an even greater irritant to those who claim to be his followers in this day and time. I think he would especially be a menace when he dealt with the leaders of today’s Christian movements, ministries, and organizations.

The fact is the Body of Christ as a whole has done a significant amount of damage both to its witness and its reputation over the past 25-30 years. I don’t want to enter into a political debate here; that is not my intention. Both political parties have more skeletons in their respective closets than can be counted. However, a few things must be faced if we are to go about restoring Christ’s church to a position of effectiveness in post-modern culture.

The first thing that has to be tossed unceremoniously on the trash heap is our faith’s unthinking and almost mechanical marriage to the Republican Party. Since 1980 and the rise of the Reagan era, the fundamentalist, conservative, and evangelical wings of our faith have increasingly become in lockstep with the Republicans. This has done untold damage to Christianity as a whole and, if we are to find any degree of restoration and social impact, this unholy marriage has to end. Rather than a relationship that is built on Christian principles, this alliance has been more of a pact with the Devil.

Over a period spanning four years (2004-2008) I kept an accurate count of the number of times this very issue has come up in conversation with genuine spiritual seekers who were increasingly desirous of becoming involved in Christianity. During this four-year time span, no less than 508 individuals, either in casual conversation, coaching sessions, or at workshops, lectures, and training programs, have made the following statement, or something very similar with an identical meaning.

“Well, I studied the teachings of Jesus and read the Bible almost every day. I visited a number of churches and actually found a few I liked and thought I might like to join. But I can’t make myself do that.”

“Why not? What’s stopping you?”

“Well, if I want to be a real Christian, I would have to be a Republican and I just can’t bring myself to do that to myself or my family.”

This sort of statement happened no less than 508 times. That’s 508 potential converts that never happened. That’s 508 real, genuine spiritual seekers who have not been able to find Christ due to an erroneous assumption. That’s 508 people who have never been able to get actively involved in the faith and discover how truly beautiful our faith can be. That’s 508 people that have not been able to utilize and share their spiritual gifts and talents for Christ in a positive, meaningful way.

That’s 508 people with eternal futures that are, at best, uncertain.

I think this misconception on the part of people occurs for several reasons. First, it occurs because our faith, as a whole, is overly identified with the Republicans. Secondly, it happens because the news media focuses just about all of its attention regarding matters of faith on the Religious Right, ignoring the reality that there exists a multitude of Christians who are either moderate or liberal in their political and religious persuasions. Lastly, it happens because too many members of the clergy attempt to control how their congregants vote. Take for example the moronic attempts a couple of years ago by a Baptist pastor in North Carolina to expel anyone in the church who voted for a Democrat.

Please, pardon me for getting on my soap box about this, but if we as a body of faith are to have any chance of healing our image, we have to become more politically discerning and independent.

to be continued......

(c) L.D. Turner 2010/All Rights Reserved

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Reflections on the Church in Transition

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L.D. Turner

Robin Meyer, in his book Saving Jesus From the Church, speaks clearly regarding the current situation of the church and its seeming inability or unwillingness to feed those very people who are so spiritually hungry.

There is a deep hunger for wisdom in our time, but the church offers up little more than sugary nostalgia with a dash of fear. There is a yearning for redemption, healing, and wholeness that is palpable, a shift in human consciousness that is widely recognized – except, it seems, in most churches.


Strangely, we have come to a moment in human history when the message of the Sermon on the Mount could indeed saves us, but it can no longer be heard above the din of dueling doctrines. Consider this: there is not a single word in that sermon about what to believe, only words about what to do. It is a behavioral manifesto, not a propositional one. Yet three centuries later, when the Nicene Creed became the official oath of Christendom, there was not a single word in it about what to do, only words about what to believe!

My friends, there is something wrong, drastically wrong, with this picture. Doctrine can do no more than guide our thoughts in one direction or another. It has no transformative power of its own, however. Today’s church is by and large an impotent institution and the sooner we get our minds around that salient fact the better. Only when we confront the reality of the situation the postmodern church finds itself in can we begin to make plans for any kind of effective, beneficial, transformational, and lasting change. Until we come to grips with the enormity of our problems, we are only whistling in the wind.

Over the course of the centuries since Christ walked the earth, we have gone about domesticating Jesus and his mission. In the process of doing so, we have lost something very important – in fact, the very source of the church’s life. By taming Jesus and toning down the revolutionary character of what he is calling for, we have lost contact with the vine. And the Master told us quite clearly what happens when such a thing occurs. Branches die when they are severed from the vine.
In the meantime, we have settled for a weak-kneed, timid imposter of a church. It’s no wonder people are fleeing the church in staggering numbers. Robin Meyers continues:

The earliest metaphors of the gospel speak of discipleship as transformation through an alternative community and reversal of conventional wisdom. In much of the church today, our metaphors speak of individual salvation and the specific promises that accompany it. The first followers of Jesus trusted him enough to become instruments of radical change. Today, worshipers of Christ agree to believe things about him in order to receive the benefits promised by the institution, not by Jesus…..Christianity as a belief system requires nothing but acquiescence. Christianity as a way of life, as a path to follow, requires a second birth, the conquest of ego, and new eyes with which to see the world.

The church as we know it will require radical change in order to survive. As I have stated elsewhere, it is difficult to see the final result of this process of change. However, I think we need to keep several key points in focus, lest we end up in a situation far worse than the one we are already in. For example:

1. We want to be careful not to throw the baby out with the bath water. The church is not all bad and in terms of its potential for service to the world is unlimited. Although many congregations are complaining about strained finances, as a whole the Body of Christ still has vast resources that are available.

2. As I have stated elsewhere, I see the future church as one driven by grace. The successful 21st century church will be creative, transformational, and incarnational.

3. The successful church will be one that is mission driven and service oriented.

The renewed and revitalized Body of Christ will no doubt take on numerous different forms, depending upon its location and the unique needs of its particular mission field. Still, I think we can identify a few key generalities in regards to the requirements for any successful Christian community in the coming decades. Jonathan Campbell addresses these issues by stating that:

God is bringing forth new wineskins for a fresh outpouring of wine, and it does not look like anything we’ve ever seen. So we must focus on Jesus and the wine he is pouring out, and not on the wineskin. Remember, the purpose of the wineskin is to furnish the appropriate environment for the juice of the choice grapes to ferment and season at just the right time. We should be open and flexible, like new wineskins, in order to have Jesus fill our hearts and communities. This new wineskin must be very simple and able to expand and grow with the new wine….Renewal is not enough. We all need to go through a conversion something like what the apostle Peter experienced in Acts 10 and 11. Peter’s conversion from an ethnocentric Jew to an advocate for Gentile missions was one of the most significant paradigm shifts in the history of the church. Likewise today, the church must repent of any cultural tradition that hinders the movement of the gospel across cultures. The current spiritual-cultural crisis calls for nothing less than complete repentance, what the Greeks call a metatonia, a transformation of the mind, a change of heart, and a new way of living. Just as Gentiles received salvation free of Jewish tradition, so all people have a right to follow Jesus without having to become Western or institutionalized.

Please, spend a few minutes letting that last sentence really sink in. Cultural bias can be a subtle commodity, seeping into our thinking and our methodology for conducting missions, service projects, and other Christian activities. Our cultural prejudices can be truly insidious, impacting not only our church programs, but also the way we walk out our faith as individuals on a daily basis.

Marcus Borg envisions a Christian faith that is transformation centered rather than belief centered. Its focus is on practical ways of “living the Way” as opposed to belief. In my own view, the belief centered paradigm has been much of the problem with the church for centuries and I couldn’t agree more with what Borg has to say regarding the need for a more practical, transformation-centered approach.

Borg sees this new paradigm as impacting the church in six major areas:

Adult re-education

Christian practices

Compassion and a passion for justice

Political consciousness

Living deeply into the Bible and the Christian Tradition

Commitment and intentionality


Personally, I find Borg’s take on all this both refreshing and inspirational. It is rare for either of these elements of the Christian tradition to be discussed from the pulpit in the modern church, particularly in evangelical circles. Perhaps it is time for these transformative themes to once again take precedent over the anemic practice of belief in correct doctrine. Perhaps then we might begin to see a vital church in which people’s lives are actually transformed according to the vision and the principles taught by Jesus.

When you think about it, trust and loyalty point to two critical elements that are at the heart of the Christian tradition. I’m talking about faithfulness and fidelity. In essence, these two concepts speak to the same issue, having faith in God and being faithful to God. In order for us to progress on the Christian path, we must be loyal to it, even when the going gets rough or doubt sets in. In this faithfulness, this fidelity of the spirit, we are able to dig much deeper in search of living waters. Rather than flitting about from path to path, tradition to tradition, teaching to teaching – we stay put out of trust and loyalty. We then are able to dig one hole fifty feet deep, rather than fifty one-foot holes.

Churches are notorious for resisting change, especially those churches that have been around awhile and have aging congregations. Yet change is essential if the church is to survive. Moreover, if it is to thrive, then in many cases radical change is called for. This process of change within a congregation is never easy and sometimes causes rifts and splits that are never healed. However, when a church is able to adopt an open mind and an attitude of flexibility, the possibilities of a bright and exciting future are great.

If the Christian faith is to experience a much-needed renewal, and I believe this is entirely possible, it must become less culture bound and less dependent upon institutional structures. The decline in denominational affiliation and loyalty, a cause of great concern to some, is a positive sign in my estimation. We must get away from programs, labels, and institutional restrictions and once again embrace the Kingdom message of the Master in its pristine form, before it was fenced, domesticated, and made manageable and predictable. Even more, given the trans-cultural nature of our global society, we must strip all vestiges of enculturation off the bones of the gospel. Jesus’ message had nothing to do with Western culture, nor did it have any political affiliation. Jonathan Campbell wisely relates:

Jesus is not bound by any culture or structure. His life and ways transcend all cultures. His body (the wineskin) is not to be culture-bound. Jesus calls his followers to undergo a systemic shift that goes to the root of our identity – one that questions all the assumptions of the Christendom model. What we really need are people living the life of Jesus in community, drinking the new wine of the Spirit and living as fresh wineskins in the world.

As stated above, it is hard to predict exactly what form the church will morph into, except to say that it is doubtful that there 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. The key to creating effective, missional, and inspirational new wineskins has little to do with “seeker-driven” programs and activities. Instead, the newly constituted Body of Christ will be “Christ-driven.” Our mandate in this age, as it has been since the beginning, is to discover where and how the Master is working and once we locate the epicenter, get busy doing our part.

It really is that simple.

© L.D. Turner 2010/ All Rights Reserved

The Enlightenment's Shadow: Belief Trumps Compassion and Justice

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L.D. Turner

As a body of Christ-followers, we cannot overstate the importance of the task before us. What we are facing as this new century unfolds is the need of a radical reformation of our faith. The negative trends regarding the Christian faith and its place in western culture that began in the last quarter of the 20th Century show no signs of abating. In fact, any brief survey of the values and social mores of our culture reveals that a number of these trends in post-modern culture are taking place more rapidly than originally predicted.

If the church is to reclaim a position of significance and influence in our advancing culture, we must face head on the problems that are of our own making as well as find creative ways to adjust to those situations that are spawned elsewhere. In either case, it all begins with Christians getting a handle on its historic capacity to deal with diverse problems and discover creative strategies to ignite and foster a new respect from those voices who once were its most prolific critics. In the final analysis, all of this rests on the church’s ability to rediscover just who and what Jesus was and to live his message in ways that communicate his love and justice in the world. Brian McLaren speaks to these themes:

Many people don’t realize that the Christian religion – in its Catholic, Protestant, Orthodox, and Pentecostal forms – is the largest, richest, and most powerful religion in the world. If the Christian religion “misunderestimates” the message of Jesus – if it doesn’t know or believe the truth about Jesus and his message – the whole world will suffer from Christian ignorance, confusion, or delusion. But if it discovers, understands, believes, and lives Jesus’ message – if it become increasingly faithful to the reality of what Jesus taught in word and example – then everyone could benefit.


If we are to begin to make inroads into our post-Christian culture, we need to identify those aspects of our own making that create obstacles to engaging non-believers and peripheral Christians is a conversation regarding the true essentials of Christian living. One of our primary obstacles is unfortunately now so ingrained in the faith that it has assumed the status of “Sacred Cow.”

We live in a culture that is, in spite of over 200 years of historical separation, dominated by the Enlightenment. Most of us don’t recognize this, but that lack of awareness doesn’t make the fact any less true. The Enlightenment has cast a long shadow over Western culture, especially the church, and it continues to do so.

For those of us who claim Christianity as our worldview, this lingering hangover of rationalism, logic, and intellectualism has robbed us of the very core of our faith and, in its stead, has substituted a sterile and inadequate imposter. Rather than experiencing our faith as a living, vital, relational organism, the norm has become “faith equals right belief.” This represents a major tragedy in terms of the heart of Christianity and, although right belief has some degree of importance, it pales in comparison to the emphasis Jesus placed on incarnational service based on love.

This issue has been exacerbated by two-plus centuries of preaching and teaching that extols the notion that salvation is attained through belief in the accepted set of ideas. Faith is equated with belief and belief is seen as the cornerstone of the entire edifice of Protestant doctrine. It has been going on for so long now that any challenge to the validity of such a notion is seen as heresy. To assert that a Christianity that is based on incarnational themes such as relational imperative, spiritual transformation, and compassionate service is to invite the heckling banter of a cadre of “true believers.” For these people belief takes precedent over doing and faith (which means belief to these folks) overrides works, even if that work is identical to the service done by Jesus.

Friends, we need to jettison this fatal tumor of false perspective, spawned by the Enlightenment and reared by the 19th Century Evangelical forerunners before it suffocates us completely, turning us into carbon copies of the whitened sepulchers the Master Jesus viewed with such disdain.

The overshadowing event of the past two centuries of Christian life has been the struggle between orthodoxy and modernism. In this struggle the primary issue has, as a matter of fact, not been discipleship to Christ and a transformation of soul that expresses itself in pervasive, routine obedience to his ‘all that I have commanded you.’ Instead, both sides of the controversy have focused almost entirely upon what is to be explicitly asserted or rejected as essential Christian doctrine. In the process of battles over views of Christ the Savior, Christ the teacher was lost on all sides…..Discipleship as an essential issue disappeared from the churches, and with it there also disappeared realistic plans and programs for the transformation of the inmost self into Christ-likeness. One could now be a Christian forever without actually changing in heart and life. Right profession, positive or negative, was all that was required. This has now produced generations of professing Christians who, as a whole, do not differ in character, but only in ritual, from their non-professing neighbors….

After much study, prayer, and reflection on these issues I have come to the conclusion that we Christ-followers are called to a more dynamic, vital, and holistic walk of faith. Indeed, we are called to a participatory involvement in God’s Great Story of incarnation and redemption. In fact, this was basically the view held by Christianity as a whole right on up through the Middle Ages and to the years preceding the Enlightenment. It was the illegitimate marriage of Enlightenment ideas to theology that changed the flavor and texture of the Christian faith and resulted in the dry, sterile form of religion that we find in many Protestant congregations today. And before I am accused of being of a narrow anti-evangelical bent, let it also be said that this same defective theology became the norm for the liberal wing of the faith as well as the old Mainline denominations, upon which Taps was blown two decades ago.

The late Robert Webber spoke clearly to this issue, discussing the validity of an ethic of faith-based works and the dire need for a return to the ancient, relational model of the faith. Listen as he clearly juxtaposes the ancient model of faith and the post-Enlightenment religion that is rampant today:

The incarnational model of the ancient church is relational. God relates to humanity by becoming one of us. We relate to God because, through the incarnation, we are lifted up into a relationship with the divine. In this ancient depiction of incarnational spirituality there is a divine indwelling of God, a mystical union between God and man, a relationship of continuous prayerful dependence. Contemplation of God and his wondrous story is characterized by the delight of the heart, an inner reality that proceeds from a union with God that is real…..By contrast, a justification/sanctification spirituality is less relational and more intellectual…..In summary, ancient spirituality is placed within the whole story of God and maintains the dynamic relational aspect of spirituality that is in union with God. On the other hand, the impact of the Enlightenment emphasis on justification and sanctification separates spirituality from the story of God (especially the incarnation in which humanity is lifted into God) and creates an intellectual spirituality that not only affirmed a forensic standing before God but one that equated spirituality with “right belief.” Spirituality ceased to be a “lived theology” and became faith as an intellectual construct.


Webber is not speaking of a return to a “feelings-based” religion. Like many astute spokespersons for the faith, he realizes that any spiritual truth based on our emotions is a tenuous commodity. Instead, Webber is talking about a Christianity that is anchored in God’s Sacred Story. Rather than being based on belief in correct doctrines, it is rooted in a life of active participation in God’s redemptive action. For Webber, true Christianity is relational, incarnational, redemptive, and restorative. The final chapters of God’s Sacred Story are the establishment of “new heaven” and “new earth.” All of these characteristics involve belief, but the entire edifice does not depend on belief. Instead, it depends on participation.

Intellectual religion is basically easy religion. When we base our Christian experience on kosher beliefs, we allow others to do our thinking for us. For many sincere Christians, the walk of faith basically consists of someone or some group telling them what they are supposed to believe and they fall in line with this expected code of doctrine, walking in mindless lockstep to the cadence being called by their theological leaders.

Please, don’t misunderstand what I am saying. I am not saying doctrine is bad, although in some cases it is just that. What I am getting at is that “unexamined doctrine” is a slippery slope. We need to take the time and make the effort to delve into the doctrines of our church, group, or denomination and see whether or not they hold water. More importantly, we need to deepen our understanding of God’s Sacred Story and start living it. At the end of the day, this approach is far more satisfying from a spiritual perspective.

© L.D. Turner 2010/All Rights Reserved

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Book Recommendations

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Mick Turner

I am often asked to make recommendations regarding books that I think are good reads, particularly in relation to the subjects of spiritual formation, Jesus, and church renewal. Entwined within these subjects, of course, is the more general topic of the Sociology of Religion.
I am uncertain as to the reasons folks seek out my recommendations on such things. Perhaps it is because I am a voracious reader and most people who know me are aware of this. Or maybe it has something to do with my writing and speaking. People may figure because I engage in these two activities I must read a lot. Where else would I be able to come up with all those things I talk about or write about?
Personally, and I have made this apparent through the postings on this blog as well as various articles, talks, and other venues, I believe this is a critical time in the history of the church. It is an era that future historians will describe as chaotic, confused, and challenging. Yet those same historians will also see that this period in the church’s long history was one of great opportunity – an era when much de-construction and re-construction took place. I firmly believe that a new “Reformation,” just as significant as the one that occurred in the 16th Century, is already in the birth canal. Yes, it is a challenging time but it is also an exciting time. As followers of Christ, if we are serious about our faith, it is vital that we dive in to this swiftly moving current and do our part to bring about a new, vital version of the Christian faith that is both transformational and incarnational. Part of equipping ourselves, in addition to the spiritual gifts God has provided, is to acquire a foundation of knowledge that will help us clarify our purpose and give us good, godly direction in whatever we are trying to accomplish for the kingdom.
Reading is foundational and there is plenty out there to choose from. The books listed below are writings that I recommend for those serious about deepening their walk of faith in these turbulent times and, in addition to that deepening, making a positive contribution to the new forms and directions the church may take.
With these thoughts in mind, here is a “Top Twenty-Five,” in no particular order. Instead, they represented great books I have read over the past few years:

The Way of Jesus: A Journey of Freedom for Pilgrims and Wanderers (Jonathan S. Campbell with Jennifer Campbell)

Wisdom Jesus (Cynthia Bourgeault)

Saving Jesus from the Church (Robin Meyers)

Chasing Daylight (Erwin Raphael McManus)

Wide Awake (Erwin Raphael McManus)

The Heart of Christianity (Marcus Borg)

The Mystic Heart (Wayne Teasdale)

Guerrilla Lovers: Changing the World With Revolutionary Compassion (Vince Antonucci)

A New Kind of Christian (Brian McLaren)

The Beautiful Fight (Gary Thomas)

The Great Omission (Dallas Willard)

Exiles (Michael Frost)

Starving Jesus (Craig Gross and J.R. Mahon)

Revolution (George Barna)

The End of Religion (Bruxey Cavey)

A Renegades Guide to God (David Foster)

UnChristian (David Kennaman and Gabe Lyons)

Christianity for the Rest of Us (Diane Butler Bass)

Soul Graffiti (Mark Scandrette)

Blue Like Jazz (Donald Miller)

Who Stole My Church (Gordon MacDonald)
After You Believe: Why Christian Character Matters (N.T. Wright)

Fingerprints of God (Barbara Bradley Hagerty)

Death By Church: Rescuing Jesus from His Followers (Mike Erre)

The Irresistible Revolution: Living as an Ordinary Radical (Shane
Claiborne)


This list is far from exhaustive. There are plenty of great writers out there and, with the advent of the Internet and its growth, there are also blogs and other web-based venues to choose from. As for the books listed above, again, I would recommend any of them without reservation. In my own personal walk, each of them has been transformational in some vital and useful way.
Blessings,
Mick

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Wise Words for Today

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For generations the church has been polarized between those who see the main task being the saving of souls for heaven and the nurturing of those souls through the valley of this dark world, on the one hand, and on the other hand those who see the task of improving the lot of human beings and the world, rescuing the poor from their misery. The longer I have gone on as a New Testament scholar and wrestled with what the early Christians were actually talking about, the more it’s been borne in on me that that distinction is one that we modern Westerners bring to the text rather than finding in the text. Because the great emphasis in the New Testament is that the gospel is not how to escape the world, the gospel is that the crucified and risen Jesus is Lord of the world. And that his death and Resurrection transform the world, and that transformation can happen to you. You, in turn, can be part of the transforming work. That draws together what we traditionally called evangelism, bring people to the point where they come to know God in Christ for themselves, with working for God’s kingdom on earth as it is in heaven. That has always been at the heart of the Lord’s Prayer, and how we’ve managed for years to say the Lord’s Prayer without realizing that Jesus really meant it is very curious. Our Western culture since the 18th century has made a virtue of separating out religion from real life, or faith from politics. When I lecture about this, people will pop up and say, “Surely Jesus said my kingdom is not of this world.” And the answer is no, what Jesus said in John 18 is, “My kingdom is not from this world.” That’s ek tou kosmoutoutou. It’s quite clear in the text that Jesus’ kingdom doesn’t start with this world. It isn’t a worldly kingdom, but it is for this world. It’s from somewhere else, but it’s for this world.

N.T. Wright

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Radicals, Renegades, and Revolutionaries (Expanded Version)

L. Dwight Turner

The divine call to incarnational faith is one that no self-identified follower of Jesus can avoid. Like Jonah of old, we may flee this radical call of Christ by heading toward anywhere but Nineveh at breakneck speed. Still, if we choose to remain in the Christian fold, we will eventually have to answer the call – it’s either that or wind up as whale vomit. Ultimately, it is our choice and I say that from personal experience. I spent my share of time trying to wiggle out of God’s call on my life. I wasted time, energy, and like Jonah, spent time in the Leviathan’s belly.

Christ calls us to walk a fine line. That’s what all this “be in the world but not of it” talk is about. It is not an easy line to walk, especially when the distinctions between the faith and the world are less than clear. Nevertheless, it is to this tightrope Jesus calls us and it is to this tightrope we must go. For whatever reasons, it was a passion of the Master and, by way of obedience, it is to be our passion as well. We are to be a light shining before men that will cause them to see our good works and in turn, bring glory to the Father. (Matt. 5:16)

Kary Oberbrunner, founder of Redeem the Day Ministries, speaks clearly to this divine calling and also to the tension that is inherent in such a demand:

Our difference from the world, not our similarity to it, sets us apart. But even though Christ-followers are called to be different, we’re also called to transform the world. Here lies the tension. We can’t be so far removed from the world that we lose contact, and we can’t be so much like the world that we’re no different from it….



Radicals, Renegades, and Revolutionaries

A sustained look at the spiritual landscape that constitutes Christianity at the close of the first decade of the 21st Century reveals a broad spectrum of trends. However, one that jumps out in an unexpected way is the interesting coalition of forces that are coming together with a common agenda and purpose. Although these forces are divergent in terms of size, theology, and background, they share a common objective: to serve the world in ways great and small in the compassion that Jesus did.

Noted social researcher George Barna has called these passionate and socially engaged believers “Revolutionaries” and goes on to say that this divergent network of Christians, which includes liberals, conservatives, and everything in between, has the potential to transform the very fabric of Christianity as we know it.
Although the mainstream media only paid passing lip service to these new trends, we began to see evidence of this new force in the faith community during the run up to the 2008 Presidential Election. The fact that Pastor Rick Warren and Saddleback Church played host to a special forum featuring both Barack Obama and John McCain was a major clue to what is beginning to be a groundswell of social and political involvement of a whole new breed of Christian. Post-election statistics reveal that it was these Renegades for God that helped elect Barack Obama. Although a divergence away from the traditional Evangelical support of the Republican Party, it should also be noted that this was not an indicator of a new allegiance toward the Democrats. In fact, research shows that these Revolutionaries are mostly independent and highly progressive in their political leanings.
Barna continues:

The United States is home to an increasing number of Revolutionaries. These people are devout followers of Jesus Christ who are serious about their faith, who are constantly worshipping and interacting with God, and whose lives are centered on their belief in Christ. Some of them are aligned with a congregational church, but many of them are not. The key to understanding Revolutionaries is not what church they attend, or even if they attend. Instead, it’s their complete dedication to being thoroughly Christian by viewing every moment of life through a spiritual lens and making every decision in light of biblical principles. These are individuals who are determined to glorify God every day through every thought, word, and deed in their lives.

A most promising yet challenging aspect of these new Christian communities is that former barriers of ideology, theology, and partisanship are being transcended. Admittedly, differences do exist within these blossoming coalitions, but these dissimilarities are seen as minor when compared to the passion these believers have for the causes they espouse. Long-time Christian activist Jim Wallis observes:

Christians of color, younger white Christians, “new evangelical” pastors and leaders, and progressive Catholics and Protestants from many denominations are reaching across barriers to change the face of Christianity – and also to engage with allies in other faith communities. They have learned many lessons from the mistakes of the Religious Right and they aren’t about to repeat them. And they are not about to become a new “Religious Left.” When asked if they are liberal or conservative, many will answer “yes,” depending on the issue. And because they don’t easily fit the political categories of the left and right, they could become bridge-builders, bringing a divided nation together on the politically transcendent issues of poverty, human rights, climate change, energy transformation, and the urgency of peace.

These highly committed believers are what Barna calls Revolutionaries and David Foster calls “Renegades for God” or simply, “R4G.” It is a deep, incomprehensible but accessible God that issues an irresistible calling to these special believers, who to a man and to a woman have a deep, abiding hunger for the Divine, not just as a nice, cozy, image of a father in the sky, but instead, for a living, breathing, divine entity that lays claim to their lives and gives them a purpose and a calling far beyond the parameters of their egos and petty concerns.

Such a God is a dangerous God. He is dangerous precisely because he is unpredictable, counter-intuitive, and mostly because he cannot be mocked. Such a God can surely give us comfort; he is, in fact, called by scripture the “God of all comfort.” Jesus tells us his yoke and burden isn’t heavy or overwhelming and if we come to him he will give us rest.

Yet at the same time he will give us a calling, a mission, and a destiny. Yet at the same time he tells us that following him involves sacrifice, rejection, and something called “cross-bearing. Concomitantly, he supplies us a plan, a purpose, and a promise – “And be sure of this, I am with you, even until the end of the age.”
All three are needed, because the genuine path of Christ is a difficult undertaking. His yoke may indeed be easy, but his consistent demand upon us is the most arduous and threatening requirement that could ever be made of a mortal.

In essence, Christ bids us to come and die. The promise of our own resurrection is there, but the prospect of facing spiritual death is a fearful commodity. What makes this whole process of dying and rising in a spiritual sense all the more ironic is the fact that we are already spiritually dead, we just don’t know it. In return for our commitment, Jesus offers more than we could possible imagine or comprehend, but above all, he offers us life. Indeed, we are resurrected from our spiritual death and brought into the light of his steadfast love. He loves us and expects that we share that same love with others. We can either accept the offer or reject it, but either way, we have to deal with it.

Remember the encounter between Master Jesus and the rich young man who was reluctant to follow Jesus’ demand that he sell his belongings and give the proceeds to the poor? The rich young ruler had no misunderstanding of what this demand would mean. He would have to give up his riches and give to the poor and that, of course, hit him where he lived – his wallet. But I think this young aristocrat understood something else after listening to Jesus, most likely on more than one occasion. He discerned the deeper message of sacrifice, suffering, and personal pain involved in following this radical teacher. No doubt he saw that look in the Lord’s eye when he spoke. He understood what Jesus was saying – that the entire order was corrupt and rotten and that something totally new, vastly sweeping, and thoroughly uncompromising was being put forth as salvation for his ailing world – something called the Kingdom of God – something requiring a price most costly for entry.

These contemporary revolutionaries we are speaking of fully understand exactly what Jesus meant in his confrontation with the wealthy young man. Whether or not these revolutionaries are rich is not the point; the point is they are willing to make the sacrifices necessary to get more of God – not more from God like the Prosperity Gospel advocates suggest – but more of God, as that gnawing spiritual hunger in their bellies demands.

These revolutionaries, these “Renegades for God,” have counted the costs and are ready to pay. These sold out believers fully understand what is going on at this critical juncture and they are willing to step up to the plate and take their swings. Watching from the bench (or the pew, for that matter) is no longer an option. These renegades have taken up their crosses….

David Foster, founding pastor of Bellevue Community Church in Nashville, gives a vivid, far-reaching description of the typical renegade, but be advised that the term “typical” is inherently contradictory when discussing these firebrand radical Christ-followers.

A renegade is a live-wire, someone who gets up with a positive outlook every day. They savor the moments by understanding that every breath is a miracle, every sandwich is like manna, and every person met is a priority. It doesn’t mean they don’t get down, it doesn’t mean they don’t go through hard times of hurt and pain, but they are resilient and resourceful. Give them enough time and opportunity and they’ll find a way to make life great. They choose to live – not lose. They are winners, not whiners. They are truth seekers, not agenda pushers.

Don’t you just love that last line? Aside from being great prose, Foster here is describing the kind of person of integrity and depth that is sorely needed in today’s church as the Body of Christ attempts to get its bearings in the rapidly shifting shoals of postmodern, post-Christian culture. Foster continues:

Renegades are mavericks. We don’t necessarily mean to be, but we have a low B.S. quotient. As such, we resist secondhand faith and hand-me-down rules….At the core of the renegade spirit is an insatiable curiosity. They want to know why things are the way they are. We ask lots of questions. That’s why for us, rule-based religion is a stodgy, staid, and provincial way to live. Renegades surmise if God can be known, it should be through a relationship, not through a set of rules, which do not relate to real life in the real world.

Renegades – radicals – revolutionaries – by whatever name you call these dynamic men and women of faith, they share one other vital common denominator. Perhaps more than anything else, they want to be people of authenticity. They want to be sincere, transparent Christians who know what they believe and live what they believe. These followers of the Master Jesus may, indeed, be the saviors of the Christian faith and they understand the only way to practice the art of being what Paul called a “living epistle” is to be persons of authentic integrity. Reflecting Christ, they communicate through their lives that they are a people who can be trusted.

Moreover, these radicals are consecrated to giving their lives over to issues of relevance in today’s confusing, drifting world. Foster sums this up very well when he says:

We want to invest our lives in issues that matter, endure, and will prevail in the end when everything else melts away…Renegades are spirited, positive, energetic people. We love life and want to experience everything it has to offer. We want a big life that matters and makes a difference. We’re not looking for neat and tidy. We want our lives to count, now and forever. We want to live every day unafraid, unashamed, untamed, and unleashed.

Barna estimates there are already over 20 million Revolutionaries in the United States and these sincere Christ-followers have “gratefully and humbly accepted the opportunity to do what is right, simply because it is right, even if it is not original, politically correct or culturally hip.”

What makes Revolutionaries so startling is that they are confidently returning to a first-century lifestyle based on faith, goodness, love, generosity, kindness, simplicity, and other values deemed “quaint” by today’s frenetic and morally untethered standards. This is not the defeatist retreat of an underachieving, low-capacity mass of people. It is an intelligent and intentional embrace of a way of life that is the only viable antidote to the untenable moral standards, dysfunctional relationships, material excess, abusive power, and unfortunate misapplication of talent and knowledge that pass for life in America these days.

The new influx of Revolutionary Christ-followers seems to have surprised many people, in the church, the media, and the culture at large. In spite of the fact that the institutional church’s social importance has been on the wane for several decades, the advent of the Renegades for God should not come as such an unexpected development, especially when one considers the Master these revolutionaries claim to follow.

Jesus Undomesticated

One of the primary missions of the contemporary church is to reintroduce Jesus to the world. I say “reintroduce” because, over the course of time, the vision of Jesus painted in the pages of the gospels has been eroded. Most of us are familiar with the descriptions of the Lord as the good shepherd and “Jesus, meek and mild” that have been so much a part of portrait created by the church over the centuries. Granted, the Christ was all these things, but he was so much more.

He was, in a word, a rebel.

An honest appraisal of the character and mission of Jesus presented by Matthew, Mark, Luke, and John bears witness to a more raw and earthy being, one who stood in open opposition to the established order and challenged religious authority whenever he thought it necessary.

He was, in a word, a revolutionary.

The teachings presented by Jesus not only ran counter to those of established Jewish tradition, but also were in stark contrast to the wisdom of the world. I find the following comments by Houston Smith, well known scholar of comparative religion, to be so accurate and succinct, I include them in their entirety:

…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.

Yes, I suspect that our hearts, like those Jewish leaders who first encountered this radical personality, were too small to contain the immensity of his message. Further, the threat posed by someone who carried such a message as this was enormous. Small wonder Pilate avoided dealing with him; small wonder the religious leaders took drastic action. Jesus was many things, but one thing he was not was a person to be ignored. Dorothy Sayers, that great lady of the faith, made the same point regarding the domestication of our Lord:

The people who hanged Christ never, to do them justice, accused Him of being a bore; on the contrary, they thought Him too dynamic to be safe. It has been left for later generations to muffle up that shattering personality and surround Him with an atmosphere of tedium.

As the Body of Christ we are now in a similar cultural milieu as existed at the time Jesus walked the earth. Granted, times are different, but the themes are much the same. Like it or not, the Church now lives in a post-Christian culture. America is Christian in name only, certainly not in practice. Over the past 50 years the dominant worldview and subsequent value system has undergone marked change. Post-modernism and situational ethics now hold sway. It is within this mix that the Church must now carry out the essentials of its mission. The question at hand is: How will we reintroduce Jesus to the world, given the realities of the culture we now live in?

Answering this overriding question is a complicated affair, certainly beyond the scope of this short article. Additionally, we, as the Body of Christ, need to reflect deeply on how we may best go about meeting this aspect of our calling. Much prayer is called for. One thing is certain, however. We must present a more realistic portrait of who this man Jesus was, and still is. When he enters a person’s life, things are not always meek and mild. In fact, taking on Christ often results in an inner revolution. The Revolutionaries fully understand this and also understand that Jesus calls for a radical change that fuses the personal with the social and the spiritual with the political.

As we take Jesus on board we must recognize we are giving accommodation to what can be a dangerous entity; one capable of challenging our own conventions, our own preferences, our own habits, and ultimately, our own character. Jesus does not come into a person in order to affirm the status quo. Quite the opposite, this dangerous being takes up residence within your inner kingdom with the stated aim of revolution. Yet for most of us this inner revolt is sorely needed. It can, in fact, change us from wandering, confused, and empty vessels into vibrant, vital, world changers. David Foster gives us a glimpse of just what Jesus is up to:

Jesus is like air to the lungs and water to a desert dweller. He is not a religious artifact. He’s not dead. He is alive. He is engaged and engaging. He is here now, changing lives all over this world this very moment. When He walked on earth He changed everything for everyday, for all time. What started then continues today. It can’t be stopped though many have tried. Jesus is the rock of redemption and His church will prevail. He is here in this moment with you, doing what He always does, calling you to a higher place, calling you to break free from convention and stop going to church and start being the church everywhere you go. Let’s be “Jesus people” again. Let’s be men and women whose hearts are captured, redeemed, renewed, enlivened, ignited, set fee! Let’s return to the revolution to be the change we want to see in the world!
If you decide that you are fully ready to commit to this deep calling deep brand of Christian spirituality, recognize that you may very well experience responses that are less than positive. These negative reactions to your commitment to Christ may come from people important to you, like your friends, your family, and especially from other believers. It is for this reason that each of us must individually and prayerfully follow the advice of the Master who told us to simply “count the costs.”

During the course of this article I have referred on several occasions to the research and writing of George Barna, especially in regards to the movement of committed Christ followers that he calls “Revolutionaries.” Barna speaks particularly well to the issue of sacrifice that is so often part of the life of the “Deep Calling Deep Christian.” If you are seriously considering this path of consecrated endeavor, then pay attention to Barna’s words:

Know this: just as the prophets of old were unwelcome in their own hometown, so are Revolutionaries looked at askance by even their closest friends and family members. The skepticism of those who lead conventional spiritual lives is a palpable reminder that growth always comes with a price tag.
Be forewarned: just as Jesus Christ, the ultimate lover of humanity, was scorned, misunderstood, persecuted, and eventually murdered for His extreme love, goodness, compassion, humility, wisdom, and grace, so are Revolutionaries abused by a culture in crisis. The mere presence of Revolutionaries makes the typical American citizen – yes, even the typical churchgoer – uncomfortable. It is not uncommon for Revolutionaries to meet with rejection – verbal, intellectual, relational, or experiential – simply because of their determination to honor the God they love…..Like their role model, Jesus Christ, they ignite fierce resistance merely by being present and holy. It is perhaps that holy presence that will get Revolutionaries in the deepest trouble they will face – and that will bring lasting healing to a culture that has rebelled for too long against its loving Creator. These Christian zealots are radically reshaping both American society and the Christian Church. Their legacy is likely to be a spiritual reformation of unprecedented proportions in the United States and perhaps the world.

These ideas that Barna discusses and more cogently, that are lived out in the daily lives of countless “Revolutionaries,” bring to mind the spiritual philosophy and practical tactics used by Doctor Martin Luther King in the Civil Rights Movement. Basing his own methods on those of Gandhi, Dr. King used radical non-violence to expose the injustice, brutality, and prejudice of the existing social order. The more the powers that be reacted to those involved in the movement, the deeper the darkness of their hearts appeared to all whom witnessed what was happening. Perhaps in a similar way, the commitment, sincerity, and Christian love exhibited by these Revolutionaries may well shed light on how far many in the status quo church are from the true example set by the Master.
Describing David, an example of this new breed of Revolutionary Christian, Barna writes:

His life reflects the very ideals and principles that characterized the life and purpose of Jesus Christ and that advance the Kingdom of God – despite the fact that David rarely attends church services. He is typical of a new breed of disciples of Jesus Christ. They are not willing to play religious games and aren’t interested in being a part of a religious community that is not intentionally and aggressively advancing God’s Kingdom. They are people who want more of God – much more – in their lives. And they are doing whatever it takes to get it.

Two questions are immediately relevant, my friend. Do you want more – much more – of God in your life? Are you willing to do whatever it takes to get it?

Listen closely. In your inner sanctuary, your heart of hearts, can you hear him calling you? Will you go with him, even if it means breaking free of convention? Will you follow him, even if it means you stop going to church and start being the church? Are you ready to be counted among the Jesus people? Are you ready to join the revolution?

If so, welcome aboard!

(c) L.D. Turner 2009/All Rights Reserved

United Methodist Church Aims at Relevance and Service

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L.D. Turner

If you are a regular visitor to this site, you know that I often write about the major changes that are changing the face of institutional Christianity across the board. You will also recall that I have a sincere love and passion for the church, despite its many shortcomings, and genuinely believe that Christianity, when rightly practiced, has much to offer our hurting world. With its inherent creativity, its heart of compassion, and its depth of resources, the church universal is strategically positioned to become a positive force in helping shape our culture as this turbulent century progresses. The key to bringing these positive contributions to fruition is a willingness on the part of the church to be creative, progressive, flexible, open, and proactive.

I have been a member of the United Methodist Church for many years and am proud to say that our church is moving forward in an attempt to make itself a positive and beneficial force in the world and, in keeping with its mantra of “open hearts, open minds, and open doors, is doing so in a creative and exciting way. The UMC “Rethink Church” programs, along with the Ten Thousand Doors initiative, are but two examples of this.

Most recently, however, I came across a document that reminded me why, early on in my adult life, I chose to become a Methodist. The document I am referring to explains the rationale behind the UMC initiative entitled, God’s Renewed Creation: Call to Hope and Action. It is the “Foundation Document” for the initiative and is authored by the UMC Council of Bishops. After reading this “Call to Hope and Action” my Wesleyan fires were blazing to say the least. And while I am sincere in my belief that denominational differences in this country are far too overblown, this document illustrates the social principles of the UMC.

“God’s Renewed Creation” maintains the firm commitment of the 1986 Council , namely that “nuclear deterrence is a position that cannot receive the church’s blessing. These documents, generated in 2009, also build on the observations of the earlier Council, that the nuclear crisis threatens “planet earth itself,” that the arms race “destroys millions of lives in conventional wars, repressive violence, and massive poverty,” and that the “arms race is a social justice issue, not only a war and peace issue.”

The 2009 Council of Bishops expanded its focus to include three interrelated threats:

• Pandemic poverty and disease;
• Environmental degradation and climate change, and
• A world awash with weapons and violence.

“God’s Renewed Creation” gives me both hope and a sense of loyal pride at being a part of the United Methodist Church as well as the Wesleyan tradition of social ministry. Recognizing that the world as we know it has become an interrelated, interdependent global entity, the UMC leadership is taking a proactive stance in terms of addressing some of humanity’s most critical issues. Also recognizing that the church has historically been part of the problems in our world, the Council of Bishops now seeks to become a creative and transformative part of the solution.

The United Methodist Church has the vision to see that God is doing a “new work” in the world and is taking positive measures to be an integral part of God’s work at this critical point in our planet’s history. Rather than taking a myopic, “what’s in it for us” approach to humankind’s crucial problems, the Council of Bishops has given voice to a vision that is much broader in scope and, in keeping with the Wesleyan heritage of befriending the hurting and the marginalized, seeks to bring God’s healing grace to those who suffer the most in this time of rapid change.

The “Call to Hope and Action” reflects the United Methodist Church’s mission to “Make Disciples of Jesus Christ for the Transformation of the World.” Additionally, the vision of God’s Renewed Creation clearly reflects the denomination’s “Four Areas of Focus.” The Foundation Document states:

We know the world is being transformed and we seek to cooperate with God’s renewing Spirit, especially through our denominations Four Areas of Focus: (1) developing principled Christian leaders for the church and the world, (2) creating new places for new people and renewing existing congregations, (3) engaging in ministry with the poor, and (4) stamping out the killer diseases of poverty. Focusing on these four areas will shape our discipleship such that those who seek God will see an image in our behavior that is inviting, encouraging, healing, and inspiring.

As a United Methodist, I clearly see the personal implications of these four areas of focus and, along with the biblical teachings of the Master, use them as a matrix through which I organize my personal spiritual disciplines. I especially find the principles of inviting, encouraging, healing, and inspiring helpful reminders for putting into practice what I have come to call proactive hospitality. This type of hospitality is not only sensitive to the everyday, routine ways of being open and hospitable in our homes and churches, but also actively looks for ways we can practice hospitality to others, even if it is nothing more than smiling and saying hello.

Personally, I seek to practice proactive hospitality by holding doors open for people and allowing them to enter before I do. This may seem like a very small thing and perhaps it is. However, I have found this to be a simple practice that has enormous benefit when carried out over a period of time.

The Foundation Document takes great care to show how the various problems facing humankind in this age are interrelated. For example, the issue of climate change is examined from an angle somewhat different than the norm. Rather than focusing on whether or not climate change is man-made or part of a natural cycle, the Council of Bishops views this vital issue in terms of its impact on those living under the thumb of oppressive poverty. In addition, climate change and poverty are seen as interconnected with violence and the sale of arms.

Climate change poses a particular threat to the world’s poor because it increases the spread of diseases like malaria and causes conflicts over dwindling natural resources. Easy access to small arms ensures that such conflicts turn deadly, and the specter of a nuclear war that would destroy the world continues to loom over us.

The Foundation Document was created out of the Council of Bishops being “called to speak a word of hope and action.” The document is also a product of the church’s sensing of God doing a new things, as described in Isaiah 43:19:

Behold, I am doing a new thing; now it springs forth, do you not perceive it?

As I read over the document the first time I was able to experience that sense of calling – that blessed sense of God’s love in action in the world. I understood at a deeper level that we, indeed, are living in a critical era in the world’s history – an age in which the matrix of the future is beginning to take shape. The Foundation Document, which came into being in reaction to the critical nature of our time, addresses the needs of our age – an age the document calls “a hinge of history. In terms of its contents, the Foundation Document of God’s Renewed Creation:

• Describes the interconnected nature of poverty and disease, environmental degradation and weapons and violence through stories of those most affected;
• Shares information about Christian scriptures and beliefs, and our Wesleyan heritage in order to provide a foundation for our response.
• Recommends a variety of actions; and
• Reminds us of the guidance of the Holy Spirit and the great sources of encouragement and hope all around us.

To be continued

© L.D. Turner 2009/ All Rights Reserved