L.D. Turner
If you are a heavy reader like I am, you will fully understand what I mean when I say that I recently read one of “those books.” One of “those books” is a book that I needed to read at exactly the time that I read it. The Holy Spirit, knowing me better than I know myself, put this book in my path at just the right time, then opened my heart and mind to the message contained within its pages. As a result, I came away from my experience with that book a changed person.
The book I am speaking of is Robin Meyer’s “Saving Jesus from the Church.” The sub-title is even more telling: “How to Stop Worshipping Christ and Start Following Jesus.” If that doesn’t grab your interest, perhaps the picture on the cover will. It is a head shot of Jesus with eyes almost closed and a strip of duct tape across his mouth. Given the book’s title and cover, I expected that this just might be a book that would both challenge me and, at the same time, make me think. Meyers delivered and delivered well on both counts.
A professor of philosophy at Oklahoma City University, Meyers is also a nationally syndicated columnist and pastor of Mayflower Congregational Church. In the book, the author explores a variety of themes that I find highly pertinent to the survival of the Christian faith. A self-proclaimed liberal, certainly much of what Meyers has to say will sit side-saddle in the mouths of those of a fundamentalist bent. Although there are several key points where I part company with the liberal wing of the faith, I can say the same about the more conservative side of Christianity as well. For these reasons, I have learned to have an open mind and perhaps it is also for these reasons that I find a book like this one so stimulating and thought-provoking.
I should also say at this point that this is not a standard “book review” or anything like that. Instead, it is just what it actually is – a blog entry. I hope, however, to be able to give my readers at least a glimpse of the importance of Meyers’ book and perhaps whet their appetites enough to motivate them to read the book and reflect on its content. I will do this by sharing several lengthy quotations from Meyers’ book, the first from near the front and the final one from the epilogue. I have selected these quotations because I think they give a generally vivid picture of Meyers’ take on the problems the contemporary Christian faith faces and possible solutions to those problems.
Near the beginning of the book (on page 10 actually) Meyers throws down the gauntlet:
“In the beginning, the call of God was not propositional. It was experiential. It was as palpable as wine and wineskins, lost coins and frightened servants, corrupting leaven and a tearful father. Now we argue over the Trinity, the true identity of the beast in the book of Revelation, and the exact number of people who will make it into heaven. Students who once learned by following the teacher became true believers who confuse certainty with faith.”
“We have a sacred story that has been stolen from us, and in our time, the thief is what passes for orthodoxy itself (right belief instead of right worship). Arguing over the metaphysics of Christ only divides us. But agreeing to follow the essential teachings of Jesus could unite us. We could become imitators, not believers.”
“Two roads that ‘diverged in a yellow wood’ so long ago looked equally fair, but now one is well worn. It is the road of the Fall and redemption, original sin, and the Savior. The other is the road of enlightenment, wisdom, creation-centered spirituality, and a nearly forgotten object of discipleship: transformation. This is the road less traveled. It seeks not to save our souls, but rather to restore them.”
If you have followed this blog for any length of time or read my writings in other venues, you should be well aware of my feelings about the whole “Fall-Redemption/Original Sin/Blood Sacrifice/Atonement” schemata and all that travels in its wake. Along with the whole “Faith vs. Works” issue, these doctrines have ripped the very guts out of the true gospel and have made transformational Christianity virtually impossible. I won’t go into that diatribe right now, for this is not the time nor the place. Suffice to say, Meyers is of the same opinion and fortunately, so are an increasing number of thoughtful followers of Christ.
Meyers goes on to say that if the church is to find healing, it must go back to that fork in the road and, as did Robert Frost, take the road less traveled. To do otherwise would be a betrayal of the very heart of the faith. According to Meyers, we must go beyond the attempts to maintain the status quo on the one hand, and the quest to “demythologize Jesus” on the other. Instead, our task is to:
“…let the breath of the Galilean sage fall on the neck of the church again. First, we have to listen not to formulas of salvation but to a gospel that is all but forgotten. After centuries of being told that “Jesus saves,” the time has come to save Jesus from the church….If any priest tells us we cannot sing this new son, we will sing it louder, invite others to sing it with us, and raise our voices in unison across all the boundaries of human existence – until this joyful chorus is heard in every corner of the world, and the church itself is raised from the dead.”
To be continued……
© L.D. Turner 2011/All Rights Reserved
Showing posts with label Church Renewal. Show all posts
Showing posts with label Church Renewal. Show all posts
Friday, May 27, 2011
Wednesday, September 22, 2010
Renewing the Kingdom Calling (Part One)
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
Saturday, October 25, 2008
Lazarus Come Forth!
L. Dwight Turner
As the new century begins to unfold, we often hear many so-called and often self-proclaimed “experts” on culture and religion predicting the extinction of Christianity. If one listens closely to these pundits, it would seem the faith is already in its death throes, gasping vainly for its final breath. Are these doomsday prophets correct? Is the ancient and once-vibrant church universal on the cusp of being relegated to the dust bin of sociological irrelevance?
The answer is clear: Yes and no.
If one is speaking of the Church in its traditional form and structure, securely anchored to its dated and increasingly ineffective methodology of encountering the world, then the answer is a resounding yes. The Church of yesterday is rapidly becoming just that – the Church of yesterday. Stubbornly clinging to a Jurassic vision of its mission, function, and structure, the traditional church is incapable of successfully navigating the shifting shoals of the post-modern world. To make matters worse, people outside the Church have an increasingly negative view of Christianity in general and Christians in particular.
There can be little doubt that we are living not only in the post-modern age, but the post-Christian age as well. Some of our more cocooned brothers and sisters may be in denial of this fact, but that doesn’t change the fact that it is true. And now hear this, things are not going to go back to the good old days. As the old saying goes, once it’s a pickle, it ain’t gonna be a cucumber ever again. Don’t just take my word for it, take heed of these statistics, culled from the research of several prominent church historians and sociologists, as well as renowned researcher George Barna.
Historians postulate it took from the beginning of the church to the year 1900 for followers of Jesus to make up 2.5 percent of the world population. In the seventy years beyond that, it more than doubled. By 1970, the number of committed believers in the world expanded to over 6 percent. From 1970 to 1992 the number doubled again. So right now, in the world it is something like 12 or 13 percent. These are flowers of Jesus Christ, people who say, “I am born again.” Here’s what’s really interesting. Seventy percent of this growth happened in the last fifteen years. All of that sounds pretty good, Turner, so why are you waving all these red flags in our faces? Well, here’s why:
Seventy percent of that growth is happening outside the United States.
The trends on our shores are just the opposite. In America today, over 85 percent of the churches are stagnant or dying. And while the appearance is there is an abundance of churches, the truth is most are nearly empty buildings with an average attendance of fewer than seventy-five. Every week more churches close their doors. Even in Nashville, the buckle of the Bible Belt and home to numerous large para-church ministries, churches are being turned into storage buildings, office complexes, and strip joints. Some downtown churches are more famous for the architecture than for the person and purpose they were built to glorify.
“America is fast becoming the land of empty church buildings and hollow religion,” said David Foster, founding pastor of one of Nashville’s largest congregations. “Out of 450,000 Protestant churches, we lost fifty thousand churches in the ‘90’s. I heard a denominational leader say recently roughly 5,000 ministers are leaving the ministry every month. These are obscene and sobering numbers.”
Not such a pretty picture, is it? I live in the heart of the Bible Belt, where people still go to church in large numbers and Christianity remains a strong force in the cultural mix. We have no real shortage of churches and, except for several crisis-driven denominations, few churches are actually closing their doors. Still, the trend of declining numbers is more apparent in the larger cities in the Bible Belt, like Nashville, Memphis, and Atlanta. In other parts of the country, entire denominations seem to have on foot in the morgue and the other on a banana peel.
Denominational leaders and church leaders tend to react in one of four basic ways: outright denial; panic-fueled tail chasing, like a dog running in circles; blaming everyone but themselves; or trying to find new, creative ways to fix the mess. Only Number Four has the proverbial snowball’s chance.
A significant section of the Body of Christ has arisen, showing not only signs of life, but also a freshness of vision, a flexibility of methodology, and a contagious optimism. Often referred to as the “Emerging Church”, this proactive, mission-driven force in the Church is proving that the demise of the Christian faith is, to echo Mark Twain, greatly exaggerated.
In my mind’s eye, I often see Christ standing before the fetid tomb of Mary and Martha’s brother. With a calm, reassuring voice, Jesus spoke:
Lazarus, come forth!
Some of those assembled there initially expressed concern:
But Lord, he has been dead four days. He stinketh.
In spite of the odor, Jesus called his friend back to life and Lazarus responded. Still wrapped in his burial cloths, the once-dead man now walked with new life. As the vision progresses, it is no longer Lazarus who I see resurrected at the Lord’s call, but the contemporary Church. Particularly, I see the revitalization and renewal of the old Mainline denominations, so rich in tradition and resources. These denominations have experienced the greatest loss in terms of numbers and influence, yet it is these very segments of the Church that have the most to offer.
As the Body of Christ finds its way in our post-modern, post-Christian culture, I believe we will see major chances in the way the Church goes about its business. In addition to shifts in organizational structure and a reduced role of the ordained clergy, the churches that survive will be the ones that are innovative, transformative, and incarnational.
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 is now operating.
One salient and ubiquitous feature of 21st Century America centers on the increased interest in all things spiritual. Increasingly, people are seeking spiritual experience, not just dogma, doctrine, and didactics. Many Americans find themselves encountering the reality that something important is missing from their lives and they are quite active in their search for an answer. It is here that the Church has consistently fallen short of the mark.
Protestant Christianity in particular has long been suspicious, even paranoid, regarding spiritual disciplines and spiritual experience. As a result, the Church as we know it has been narrowly focused on belief and doctrine, ignoring the experiential, subjective side of an individual’s walk of faith. Discipleship programs have traditionally been focused on regimented Bible study and the central aspect of the overwhelming majority of Protestant worship services is the pastor’s sermon. Is it any wonder that many churches see dwindling numbers? The spiritual seeker of today finds the typical church service and discipleship program as unsatisfying and irrelevant. As a result, they turn elsewhere. Spiritual paths such as Buddhism, Yoga, Wicca, and many self-help programs are flourishing, primarily because they are more likely to address the needs of today’s spiritual seeker.
Connected with this lack of deep discipleship on the part of the Church is a general lack of transformative experience among the faithful. According to the majority of sociological and spiritual research done by Gallup, as well as George Barna, the typical believer is not significantly different than the non-believer in terms of worldview. Our pews are filled with sincere people who are, in the words of Thoreau, living lives of quiet desperation. This unfortunate reality accounts for the fact that a tour of any Christian book store will reveal a plethora of books with dust jackets that claim the book will, “change your life.”
Why do so many Christian experience such a desperate quality of life and seek something life-changing? Precisely because the Church has not provided a consistent means for spiritual growth and fulfillment. Let’s get real about this. A few praise songs, a couple of corporate prayers, a didactic Sunday School lesson, and a sermon just doesn’t cut it. If the Church is to thrive in the context of the current culture, it must be transformative.
Finally, the Body of Christ must develop innovative methods of giving flesh to its primary mission: incarnating Christ. The new Church must be mission-driven and willing to get its hands dirty. I believe the 21st Century churches that thrive will increasingly be those that arise out of the culture where a need exists. These types of congregations will be largely unconventional in terms of make up and methodology. Numerous examples already exist and can serve as models upon which new, innovative churches can be built. Congregations like “Mosaic” in Los Angeles, “Solomon’s Porch” in Minneapolis, and “The Rock” in Huntsville, Alabama are but three among many examples to build upon. These churches are thriving because they encounter the surrounding culture and grow within the context of that culture.
If the Body of Christ can incorporate progressive innovation, transformation, and incarnation into its calling and its mission, the consistent answer to the naysayers who are blowing Taps on Christianity will be a resounding, “No!”
The Church faces major challenges as it learns to live within a cultural context in which it finds itself increasingly marginalized. We can either put our heads in the sand and pretend the storm isn’t on the horizon, or, we can come up with creative new wineskins to fulfill our commission being salt and light in our world. Realistically, we can assume some churches will do well, while others will become flavorless seasoning and blown out light bulbs. Some will become, in the words of Paul, a pleasant aroma to the nostrils; while others, unfortunately, will stinketh.
How individual churches choose to respond to the realities of the situation will determine whether they will die, survive, or thrive.
As the new century begins to unfold, we often hear many so-called and often self-proclaimed “experts” on culture and religion predicting the extinction of Christianity. If one listens closely to these pundits, it would seem the faith is already in its death throes, gasping vainly for its final breath. Are these doomsday prophets correct? Is the ancient and once-vibrant church universal on the cusp of being relegated to the dust bin of sociological irrelevance?
The answer is clear: Yes and no.
If one is speaking of the Church in its traditional form and structure, securely anchored to its dated and increasingly ineffective methodology of encountering the world, then the answer is a resounding yes. The Church of yesterday is rapidly becoming just that – the Church of yesterday. Stubbornly clinging to a Jurassic vision of its mission, function, and structure, the traditional church is incapable of successfully navigating the shifting shoals of the post-modern world. To make matters worse, people outside the Church have an increasingly negative view of Christianity in general and Christians in particular.
There can be little doubt that we are living not only in the post-modern age, but the post-Christian age as well. Some of our more cocooned brothers and sisters may be in denial of this fact, but that doesn’t change the fact that it is true. And now hear this, things are not going to go back to the good old days. As the old saying goes, once it’s a pickle, it ain’t gonna be a cucumber ever again. Don’t just take my word for it, take heed of these statistics, culled from the research of several prominent church historians and sociologists, as well as renowned researcher George Barna.
Historians postulate it took from the beginning of the church to the year 1900 for followers of Jesus to make up 2.5 percent of the world population. In the seventy years beyond that, it more than doubled. By 1970, the number of committed believers in the world expanded to over 6 percent. From 1970 to 1992 the number doubled again. So right now, in the world it is something like 12 or 13 percent. These are flowers of Jesus Christ, people who say, “I am born again.” Here’s what’s really interesting. Seventy percent of this growth happened in the last fifteen years. All of that sounds pretty good, Turner, so why are you waving all these red flags in our faces? Well, here’s why:
Seventy percent of that growth is happening outside the United States.
The trends on our shores are just the opposite. In America today, over 85 percent of the churches are stagnant or dying. And while the appearance is there is an abundance of churches, the truth is most are nearly empty buildings with an average attendance of fewer than seventy-five. Every week more churches close their doors. Even in Nashville, the buckle of the Bible Belt and home to numerous large para-church ministries, churches are being turned into storage buildings, office complexes, and strip joints. Some downtown churches are more famous for the architecture than for the person and purpose they were built to glorify.
“America is fast becoming the land of empty church buildings and hollow religion,” said David Foster, founding pastor of one of Nashville’s largest congregations. “Out of 450,000 Protestant churches, we lost fifty thousand churches in the ‘90’s. I heard a denominational leader say recently roughly 5,000 ministers are leaving the ministry every month. These are obscene and sobering numbers.”
Not such a pretty picture, is it? I live in the heart of the Bible Belt, where people still go to church in large numbers and Christianity remains a strong force in the cultural mix. We have no real shortage of churches and, except for several crisis-driven denominations, few churches are actually closing their doors. Still, the trend of declining numbers is more apparent in the larger cities in the Bible Belt, like Nashville, Memphis, and Atlanta. In other parts of the country, entire denominations seem to have on foot in the morgue and the other on a banana peel.
Denominational leaders and church leaders tend to react in one of four basic ways: outright denial; panic-fueled tail chasing, like a dog running in circles; blaming everyone but themselves; or trying to find new, creative ways to fix the mess. Only Number Four has the proverbial snowball’s chance.
A significant section of the Body of Christ has arisen, showing not only signs of life, but also a freshness of vision, a flexibility of methodology, and a contagious optimism. Often referred to as the “Emerging Church”, this proactive, mission-driven force in the Church is proving that the demise of the Christian faith is, to echo Mark Twain, greatly exaggerated.
In my mind’s eye, I often see Christ standing before the fetid tomb of Mary and Martha’s brother. With a calm, reassuring voice, Jesus spoke:
Lazarus, come forth!
Some of those assembled there initially expressed concern:
But Lord, he has been dead four days. He stinketh.
In spite of the odor, Jesus called his friend back to life and Lazarus responded. Still wrapped in his burial cloths, the once-dead man now walked with new life. As the vision progresses, it is no longer Lazarus who I see resurrected at the Lord’s call, but the contemporary Church. Particularly, I see the revitalization and renewal of the old Mainline denominations, so rich in tradition and resources. These denominations have experienced the greatest loss in terms of numbers and influence, yet it is these very segments of the Church that have the most to offer.
As the Body of Christ finds its way in our post-modern, post-Christian culture, I believe we will see major chances in the way the Church goes about its business. In addition to shifts in organizational structure and a reduced role of the ordained clergy, the churches that survive will be the ones that are innovative, transformative, and incarnational.
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 is now operating.
One salient and ubiquitous feature of 21st Century America centers on the increased interest in all things spiritual. Increasingly, people are seeking spiritual experience, not just dogma, doctrine, and didactics. Many Americans find themselves encountering the reality that something important is missing from their lives and they are quite active in their search for an answer. It is here that the Church has consistently fallen short of the mark.
Protestant Christianity in particular has long been suspicious, even paranoid, regarding spiritual disciplines and spiritual experience. As a result, the Church as we know it has been narrowly focused on belief and doctrine, ignoring the experiential, subjective side of an individual’s walk of faith. Discipleship programs have traditionally been focused on regimented Bible study and the central aspect of the overwhelming majority of Protestant worship services is the pastor’s sermon. Is it any wonder that many churches see dwindling numbers? The spiritual seeker of today finds the typical church service and discipleship program as unsatisfying and irrelevant. As a result, they turn elsewhere. Spiritual paths such as Buddhism, Yoga, Wicca, and many self-help programs are flourishing, primarily because they are more likely to address the needs of today’s spiritual seeker.
Connected with this lack of deep discipleship on the part of the Church is a general lack of transformative experience among the faithful. According to the majority of sociological and spiritual research done by Gallup, as well as George Barna, the typical believer is not significantly different than the non-believer in terms of worldview. Our pews are filled with sincere people who are, in the words of Thoreau, living lives of quiet desperation. This unfortunate reality accounts for the fact that a tour of any Christian book store will reveal a plethora of books with dust jackets that claim the book will, “change your life.”
Why do so many Christian experience such a desperate quality of life and seek something life-changing? Precisely because the Church has not provided a consistent means for spiritual growth and fulfillment. Let’s get real about this. A few praise songs, a couple of corporate prayers, a didactic Sunday School lesson, and a sermon just doesn’t cut it. If the Church is to thrive in the context of the current culture, it must be transformative.
Finally, the Body of Christ must develop innovative methods of giving flesh to its primary mission: incarnating Christ. The new Church must be mission-driven and willing to get its hands dirty. I believe the 21st Century churches that thrive will increasingly be those that arise out of the culture where a need exists. These types of congregations will be largely unconventional in terms of make up and methodology. Numerous examples already exist and can serve as models upon which new, innovative churches can be built. Congregations like “Mosaic” in Los Angeles, “Solomon’s Porch” in Minneapolis, and “The Rock” in Huntsville, Alabama are but three among many examples to build upon. These churches are thriving because they encounter the surrounding culture and grow within the context of that culture.
If the Body of Christ can incorporate progressive innovation, transformation, and incarnation into its calling and its mission, the consistent answer to the naysayers who are blowing Taps on Christianity will be a resounding, “No!”
The Church faces major challenges as it learns to live within a cultural context in which it finds itself increasingly marginalized. We can either put our heads in the sand and pretend the storm isn’t on the horizon, or, we can come up with creative new wineskins to fulfill our commission being salt and light in our world. Realistically, we can assume some churches will do well, while others will become flavorless seasoning and blown out light bulbs. Some will become, in the words of Paul, a pleasant aroma to the nostrils; while others, unfortunately, will stinketh.
How individual churches choose to respond to the realities of the situation will determine whether they will die, survive, or thrive.
Saturday, October 11, 2008
Fresh Wineskins: From Kingdom to the Dance of God
L. Dwight Turner
Many sincere Christians within all denominational groups, as well as those in non-denominational churches, are aware that something significant is missing in their walk with Christ. These Christ-followers have this gnawing and nagging sense that the way in which they have been taught to approach their daily practice of Christianity is in some way lacking. Most of these folks can accurately be described as spiritual seekers – seeking a deeper and more meaningful relationship with Jesus and, at the same time, a clearer sense of ultimate purpose and direction.
Whenever we take the time to truly look at the writings in the Bible in general and in the New Testament in particular, we are confronted with a salient truth: the path of Christianity is intended to be and designed to be a transformational walk of faith. In other words, becoming a Christian should initially change us in some fundamental sense and further, our ongoing path of discipleship should solidify those initial changes and usher in a more profound spiritual transformation.
The dilemma of many Christ-followers as described in the opening paragraph is born out of the fact that, as a whole, this transformational character of the Christian faith appears to have disappeared or, at best, has gone into hiding. The vast majority of Christians, when pressed to engage in honest self-confrontation, will confess that they consistently find themselves asking, “Is this really all there is?”
I am no psychic and I make no claims at having special revelations from God. However, I think I can safely say that this state of affairs in the contemporary church must bring a tear to the eye of Christ. I do believe, however, that change is coming and, in fact, is already here. A few months back I discussed some of these ideas concerning “post-religious” culture on this blog. Since that time, I have become even more convinced that this radical change of the practice of Christianity will congeal and eventually itself come to be the dominant version of Christian community.
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.”
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.
As the next ten years unfold, I believe we will see the ministry of small groups of believers, similar to “house churches,” will increasingly dominate the landscape of Christianity. As this process evolves, these small groups may or may not band themselves together into larger bodies of varying association. One possibility is that over time these small groups will unite to form the equivalent of new denominations within the larger context of the Christian faith. Chances are, however, that the great majority of these groups will come to so cherish their independence in purpose and practice that denominational organization will be unthinkable. From a sociological perspective, this process should be interesting.
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.
Whatever forms the new Christianity may take, I believe it must have at least three primary elements which guide its mission and its practice. First, I see this fresh, new faith as being Creative and Progressive. By these terms I mean that the coming Christianity, while holding firmly to the core truths of its tradition, will, at the same time, find new, creative, and relevant ways in which gospel truths might be transmitted. The Body of Christ, especially in these new wine skins, will remain evangelistic but will be so in a distinctively alternative manner. Put simply, the new faith will attract potential converts through its service and its missional activities. By carrying out its Christ-given mandate to be of service, the faith will increasingly attract new members because of what the church does and what it is, not what it says and what it believes.
Secondly, the fresh, vital forms of the faith will be transformative. As stated at the beginning of this article, many sincere Christians have now sensed that something fundamental and live-giving has been missing from the traditional church for decades. The new faith bodies, small in terms of membership but highly focused in terms of purpose, will be disciple making. Spiritual formation and personal change will be the driving force of these groups of believers. Driven by the inner hunger for more of God that has been divinely placed in every heart, the new Christianity will operate under a growing awareness that God is here, he is there, and he is everywhere. Animated by that truth, the new faith understands that no one need go hungry for God. Instead, disciplines will be taught that assist individuals to become more intimate with God and generally more satisfied in their walk of faith.
Third, the new faith will be incarnational. This simply means that these small groups of consecrated believers will take seriously the Christian call to service – the privilege and the responsibility of being Christ’s hands, feet, and heart here on earth. Put simply, the new faith will have a proactive heart of service and compassion. Given the Lord these groups follow, there could be no other choice.
Taken as a whole, this trio of vital elements will give the new Christianity a solid foundation upon which to operate as the 21st Century unfolds. This fresh approach to the faith should continue to evolve as we, as the Body of Christ, encounter our changing culture in a proactive manner. Being proactive is essential, I think. For too long the Church has been reactive. This is not longer an option. Given the nature and the shifting realties of the rapidly changing world in which we find ourselves, we must proactively anticipate trends before they manifest and thereby be ready to offer the faith to our culture in ways that are consistently relevant.
Christ told us to go into all the nations and make disciples. Further, he showed us by the example of washing his disciples’ feet that we are called to nothing less than the ministry of the towel. We are not leaders, gurus, or swamis. Instead, we are servants. This, my friend, is the incarnational aspect of the disciple making church. In addition, we are now ready to put these realities into new wineskins and get on with the business at hand: helping establish the kingdom on earth.
I feel even the concept of kingdom is somewhat irrelevant and archaic. How many people really understand or relate to kingdoms, anymore? We might try something different.
At LifeBrook, for example, we like to invite people to join in the Dance of God.
© L.D. Turner 2008/All Rights Reserved
Many sincere Christians within all denominational groups, as well as those in non-denominational churches, are aware that something significant is missing in their walk with Christ. These Christ-followers have this gnawing and nagging sense that the way in which they have been taught to approach their daily practice of Christianity is in some way lacking. Most of these folks can accurately be described as spiritual seekers – seeking a deeper and more meaningful relationship with Jesus and, at the same time, a clearer sense of ultimate purpose and direction.
Whenever we take the time to truly look at the writings in the Bible in general and in the New Testament in particular, we are confronted with a salient truth: the path of Christianity is intended to be and designed to be a transformational walk of faith. In other words, becoming a Christian should initially change us in some fundamental sense and further, our ongoing path of discipleship should solidify those initial changes and usher in a more profound spiritual transformation.
The dilemma of many Christ-followers as described in the opening paragraph is born out of the fact that, as a whole, this transformational character of the Christian faith appears to have disappeared or, at best, has gone into hiding. The vast majority of Christians, when pressed to engage in honest self-confrontation, will confess that they consistently find themselves asking, “Is this really all there is?”
I am no psychic and I make no claims at having special revelations from God. However, I think I can safely say that this state of affairs in the contemporary church must bring a tear to the eye of Christ. I do believe, however, that change is coming and, in fact, is already here. A few months back I discussed some of these ideas concerning “post-religious” culture on this blog. Since that time, I have become even more convinced that this radical change of the practice of Christianity will congeal and eventually itself come to be the dominant version of Christian community.
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.”
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.
As the next ten years unfold, I believe we will see the ministry of small groups of believers, similar to “house churches,” will increasingly dominate the landscape of Christianity. As this process evolves, these small groups may or may not band themselves together into larger bodies of varying association. One possibility is that over time these small groups will unite to form the equivalent of new denominations within the larger context of the Christian faith. Chances are, however, that the great majority of these groups will come to so cherish their independence in purpose and practice that denominational organization will be unthinkable. From a sociological perspective, this process should be interesting.
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.
Whatever forms the new Christianity may take, I believe it must have at least three primary elements which guide its mission and its practice. First, I see this fresh, new faith as being Creative and Progressive. By these terms I mean that the coming Christianity, while holding firmly to the core truths of its tradition, will, at the same time, find new, creative, and relevant ways in which gospel truths might be transmitted. The Body of Christ, especially in these new wine skins, will remain evangelistic but will be so in a distinctively alternative manner. Put simply, the new faith will attract potential converts through its service and its missional activities. By carrying out its Christ-given mandate to be of service, the faith will increasingly attract new members because of what the church does and what it is, not what it says and what it believes.
Secondly, the fresh, vital forms of the faith will be transformative. As stated at the beginning of this article, many sincere Christians have now sensed that something fundamental and live-giving has been missing from the traditional church for decades. The new faith bodies, small in terms of membership but highly focused in terms of purpose, will be disciple making. Spiritual formation and personal change will be the driving force of these groups of believers. Driven by the inner hunger for more of God that has been divinely placed in every heart, the new Christianity will operate under a growing awareness that God is here, he is there, and he is everywhere. Animated by that truth, the new faith understands that no one need go hungry for God. Instead, disciplines will be taught that assist individuals to become more intimate with God and generally more satisfied in their walk of faith.
Third, the new faith will be incarnational. This simply means that these small groups of consecrated believers will take seriously the Christian call to service – the privilege and the responsibility of being Christ’s hands, feet, and heart here on earth. Put simply, the new faith will have a proactive heart of service and compassion. Given the Lord these groups follow, there could be no other choice.
Taken as a whole, this trio of vital elements will give the new Christianity a solid foundation upon which to operate as the 21st Century unfolds. This fresh approach to the faith should continue to evolve as we, as the Body of Christ, encounter our changing culture in a proactive manner. Being proactive is essential, I think. For too long the Church has been reactive. This is not longer an option. Given the nature and the shifting realties of the rapidly changing world in which we find ourselves, we must proactively anticipate trends before they manifest and thereby be ready to offer the faith to our culture in ways that are consistently relevant.
Christ told us to go into all the nations and make disciples. Further, he showed us by the example of washing his disciples’ feet that we are called to nothing less than the ministry of the towel. We are not leaders, gurus, or swamis. Instead, we are servants. This, my friend, is the incarnational aspect of the disciple making church. In addition, we are now ready to put these realities into new wineskins and get on with the business at hand: helping establish the kingdom on earth.
I feel even the concept of kingdom is somewhat irrelevant and archaic. How many people really understand or relate to kingdoms, anymore? We might try something different.
At LifeBrook, for example, we like to invite people to join in the Dance of God.
© L.D. Turner 2008/All Rights Reserved
Friday, September 26, 2008
Are You Open For Business?
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?
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?
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
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
Saturday, September 20, 2008
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)