L. Dwight Turner
Much has been written of late regarding the demise of the institutional church. As a fresh wind blows across the land, Christians in America are experimenting with a variety of new ways of “doing church,” some holding much promise and others about as fulfilling as an empty Coke bottle. Still, in spite of this recent trend and all the promise it indeed holds, I think we can safely assume that, at least for the foreseeable future, a large portion of our mission of incarnating Christ’s ongoing work on earth will be done in the context of the “traditional” church.
However, as the new century progresses and our culture moves farther and farther away from being a part of “Christendom”, it becomes apparent that the form the church takes in these challenging times will be much different, particularly as it applies to approaching the youth culture. Much of what we have done in past models of the church has been well meaning but quite ineffective. This is a difficult truth for many of us to face, but face it we must. Otherwise, we will continue to do what we have always done and continue to get results that are less than desirable. David Foster, author and pastor of a large church in Nashville, gives a vivid example of what church was like for him in his younger years and his response to the programs of his church.
I was raised in a typical county seat church in the south whose mission centered on fear, guilt, and manipulation. Like most guys my age, I viewed the whole church thing with a jaundiced eye. Church was little more than an obligatory nod to God every seven days. It was a cheap form of fire insurance against burning forever in the fiery flames of a devil’s hell. So I went to church, lied about reading my Bible, made a “decision” for Jesus, endured boring sermons, and got with the program like all the other good little religious robots. After all, acquiescing to the church-thing one hour a week seemed like a small price to pay for an eternity of bliss and happiness in heaven, especially since death seems pretty much unavoidable.
Personally, I can relate to much of what Foster says. My experiences with the church, particularly in my early teenage years, were far from the ideal. When I am brutally honest about it, I must confess that my motivations for regular church attendance were less than that of a spiritual giant. My reasons for sacrificing that greatest of joys were not what you would find in an autobiography of a saint like Francis or Augustine. No, the inner magnet drawing me to first the Baptist Mission in Nokomis, Florida and, a little later, the Nazarene Church in Venice, Florida, was not a holy desire and, unless the Celestial Canine took a very creative disguise, it was not the famed Hound of Heaven. No, my motivations were of a baser nature. My reasons for crawling out of bed on Sunday morning were, in all candor:
Paulette Boatright and Diane Shattuck.
I won’t bore you with the sordid details of my attraction to and subsequent pursuit of these two fine young ladies. It is sufficient at this point to say that Paulette, in all of her pristine, 13-year-old glory, kept me at the Baptist Mission for over six months and, after that pre-adolescent fancy faded into a haze of disappointment and fizzling hormones, Diane appeared. The fact that her family were fundamentalist and, worse still, hanky-waving holiness folks, didn’t matter. What mattered was Diane and I hit it off. I bought a pack of white hankies with my allowance and went with her family to the Nazarene Church for close to a year. So, you can see, just as the Prodigal Son returned to his Father out of less than saintly motives, I, too, returned to God’s house more out of pubescent fire than any flame of the Holy Ghost.
As the Church morphs into something more effective and enlightened in its response to the realities of postmodern culture, we will quickly discover that the newer generations are looking for things of a much different nature and quality than what we Boomers sought and are seeking. And we should not be at all surprised when these younger Christians, sincere but much different than past norms, are quite vocal about what they think they need. David Foster, in his fascinating book Renegades for God, relates the following, which speaks clearly to this issue:
God is too good and life is too short to allow rigid, self-righteous, do-gooders with a religious agenda keep you from Him. So if you’re done worrying about what “they” say or do, then join the club. If you’re weary of the morality police and their cellophane sainthood, then lean in and let’s talk. If you’re repelled by the pointless, prosaic preaching of self-appointed prophets with a Messiah complex, then you, my friend, might just be a closet renegade and today could be your coming out party…I’m calling for the creation of a renegade nation where love is the ethic and freedom is the goal. Declare your independence from lazy legalism, feeble faith, and domesticated religion. If you suspect that deep down inside you lives a vibrant, vital, virtuous soul ready to rid itself of shame-bound religion, then you’re a renegade ready to step forth free and fully engaged in the art of the J-life. You can love God passionately and with deep conviction without becoming an arrogant, self-righteous, know-it-all.
As we encounter postmodern, post-Christian culture, in whatever setting God places us, we may be called upon to challenge, and at times, dismantle religious sacred cows of the past. Not because these relics were bad or ill-conceived, but instead, because they no longer give milk that will sustain our mission of bringing Christ’s message to the world in which we find ourselves. Again, Foster speaks:
An R4G (Renegade for God) dares to question the conventional wisdom and spiritual infallibility of the religious elite. “They” fear your freedom and at the same time display little confidence in the gospel’s power to renovate the human heart, renew the mind, and redirect the renegade spirit within toward the epic, ethical purposes of God. “They” want only mindless, spineless adherents who spout out an endless stream of “praise the Lords” as you pack their pews and fill their offering plates.
Regardless of their motives, their tastes, and other generational inclinations, one fact remains true regarding this emerging horde of younger Christians: The Church belongs to them.
Yes, ultimately the church belongs to Christ, it is, after all, his bride. Still, the fact remains that in terms of earthly ownership, the church belongs to the younger set of Christians. Many of us old codgers don’t want to see this or accept it. I think this resistance, deep down where it is really real, stems from our denial of a very central truth: 25 years from now, most of us 60-year-old pundits probably won’t be around. Some of us might be, but our days of church leadership will have long been over. Instead, we will find ourselves, however subtle or ceremoniously, put out to ecclesiastical pasture.
What I am getting at here is the reality that we older Christians must now deal with. Our greatest challenge is one of “letting go.” Granted, this may seem difficult and it surely will seem unfair to many of the Builder generation and the front end of the Boomers. Unfair as it may seem, it is the major task before us at this time. We have to let go and give the reins of the church to a younger crowd. It is not so much a question of one group being more important than another. It is, however, a question of significance.
The younger generations are going to be around a quarter century from now. For the rest of us, this is an iffy call at best. In this sense, at least in terms of the survival of the church, the responsibility of moving forward rests with those generations behind us.
If you would like more insight into this issue, I would highly recommend reading Gordon MacDonald’s book, Who Stole My Church? MacDonald tackles this thorny issue head on in a creative and attention-holding manner. MacDonald has written the book in a highly readable format, one that lends itself very well to the topic. Rather than writing a standard didactic non-fiction work, the author has arranged the book in a fictional setting in which the pastor of a church is facing significant friction from a cadre of older, active members who are resistant to the changes being brought about by younger congregants with a different focus. In order to gently educate these resistant members to what is going on and why, the pastor forms a “Discovery Group” which meets on Tuesday nights to dig deeply into the matter. The group also serves as a venue where these committed church members can vent their ongoing frustrations about changes in the church. The fact that MacDonald puts the book together this way makes an otherwise difficult subject highly readable and even entertaining.
The book is subtitled, “What to do When the Church You Love Tries To Enter the 21st Century.” MacDonald well understands that the future of the church lies with the younger generation, not with the older folks, no matter how loyal and committed they might be. This view is not to downplay or trivialize the needs of the older members in a church, but instead, to break through the church’s denial system and help us all see that unless the needs of the younger people come to the forefront, the church will go the way of the dinosaur.
© L.D. Turner 2008/All Rights Reserved
Monday, October 13, 2008
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
Tuesday, October 7, 2008
Transformative Discipleship: The Courage to Change
Mick Turner
One of the primary reason today’s church is becoming less of a force in society and even in the lives of those professing to be Christian is the fact that for many years the Body of Christ as a whole had lost the real meaning of the word “disciple.” A disciple of Christ is nothing less than a “Christ-follower.”
When Jesus encountered Peter and Andrew, as well as the son’s of Zebedee busy at their nets, he said to them, “Follow me.” And they did. I think one of the reasons the modern Church has downplayed the role of discipleship is fairly obvious. True discipleship requires sacrifice and beneath our sacrifice, no matter what form it takes, is another issue: change.
Following Christ requires change.
This lack of emphasis on discipleship in the contemporary church has led to many unfortunate circumstances, not the least of which is that so many Christians are walking around feeling as wounded, depressed, and hopeless as those outside the faith. That this is so, however, should not be surprising. Christ did not call us to a “country club” religion. In fact, he didn’t call us to religion at all. He called us to relationship and mission. To participate in this life-giving relationship and to fulfill our mission as Christ-followers, we must indeed become just that – Christ-followers. Tragically, few realize that this involves far more than belief in a few arcane doctrines, tossing off an occasional prayer, and being a tithing member of a local congregation. And perhaps nothing is more essential in this challenging age than having an army of true Christ-followers.
In Paul’s remarkable prayer to the Ephesians (3:19) he petitions the Lord that “you may be filled with the fullness of God.” Have you ever really reflected on the magnitude of what the Apostle is saying in these few words? Basically, what Paul is asking God is that the believers in Ephesus, and us as well, become like Jesus. Any close examination of scripture reveals that the goal of our development as disciples of Christ is to become Christ-like.
Later on in Ephesians (4:15) Paul goes on to say, “Speaking the truth in love, we must grow up in every way into him who is the head, into Christ.” This statement by Paul should not surprise us. Two verses earlier he flatly that in achieving maturity, we are to attain “the measure of the full stature of Christ.” I don’t know about you, but when I read this statement two things immediately occur within me. First, I am strongly convicted about how far I am from manifesting this kind of maturity in my daily life but, secondly, I am filled with hope that it is at least remotely possible. Paul would have never put it this way, under the leading of the Holy Spirit, unless it was indeed true.
“Very well,” you may say. “Where do I begin?” There are no clear cut answers to this question, but there are a few general guidelines. Whenever you want to transform any part of yourself and create a new, healthier, and more balanced lifestyle, you must realize that old patterns and habits of behavior must die. Jesus once said that you cannot “put new wine in old wineskins.” What he meant by this was simple. If you put new wine in an old wineskin, when the new wine begins to ferment and expand, it will burst the old skin. The same is true for each of us. If we want to establish new patterns of behavior, we have to get rid of the old. In the Bible, this process is called taking off the old and putting on the new.
This process can be difficult and at times discouraging. Usually there is a time lag between the manifestation of your new behaviors and the dissolution of your old patterns. At times, this transitional period can seem chaotic. You may feel at times like you are losing control over your life and events may seem to become increasingly unpredictable. You may feel, for example, that you no longer have anything to hold on to. The fact is, you may be holding on to an old pattern of behavior, even if it is unproductive, simply because it is familiar. This is a very common experience for most of us. I know with certainty it has been true in my life.
I have often felt that I was open-minded and prided myself on my lack of rigidity. But careful examination of my life revealed a pattern that was at times startling to my false sense of openness and flexibility. This hanging on to the comfort zone, that which was familiar, showed up in many areas of my life. Take my softball glove for example.
From the time I was five years old I have been an avid baseball fan. I played the sport throughout my school years and, once I became an adult, played competitive softball for many years.
I normally played middle infield, either second base or shortstop. For many years I used the same softball glove. In fact, I used it so long that the strings kept breaking, all the padding was gone out of the pocket and the leather was cracked in several strategic places. Nevertheless I refused to buy a new glove, in spite of the frequent protestations of my teammates.
The reason was simple. I was comfortable with this old glove. It molded to my hand perfectly over the years and it felt reassuring to put in on before I took the field. All too often, however, I would catch a hard line drive right in the pocket and my hand would sting, then remain numb for several minutes. Still, I wanted no part of a new glove.
A new glove, as anyone who has played the sport knows, is a real pain for awhile. It feels funny, awkward and stiff. It is easy to make errors with a new glove, at least until it is broken in properly. No, my old glove was find thank you very much.
One day our third baseman wasn’t able to make the game and I played the so-called “hot corner.” Things went okay for the first two innings. Then, in the third inning the batter hit a hard liner right at me. I responded quickly and raised my glove, only to have the ball break right through the ancient webbing an hit me square in the forehead, knocking me out cold.
Two days later I bought a new glove.
My experience with my old softball glove is not unlike my experience with the behaviors that flow from my old self. No matter how much I try to take off the old and put on the new, the old keeps rearing its head and biting me. I suspect that I am not alone in this predicament.
Many of my old behaviors, like my old softball glove, may hurt me time and time again. But, they are comfortable in the sense that they are familiar and predictable. My old self resists change and it is here that we are vulnerable to our habitual responses to life, however unhealthy and painful they may be.
Yes, change can be difficult. We resist looking deeply and honestly at ourselves and seeing what real issues are festering below the surface – real issues that may be standing between us and true intimacy with Christ. Yet we must look squarely at our sin and weakness if we want to change. We need courage but the great news of the gospel is that the Lord has provided us assistance. He has not left us alone to face our demons. We have inside of us the power that raised Christ from the dead. Further, walking along side of us we have the Comforter, the Paraclete, the Holy Spirit. He, indeed, is the divine Helper and our source of courage.
I don’t know about you, but I want to be all that I can be in Christ. To do this, I have to make changes, no matter how uncomfortable. I have to let go of my old infielder’s glove and put on a new one. It may be awkward at first, but guess what?
In the end, I will be a better player.
Think about it.
© L.D. Turner 2008/All Rights Reserved
One of the primary reason today’s church is becoming less of a force in society and even in the lives of those professing to be Christian is the fact that for many years the Body of Christ as a whole had lost the real meaning of the word “disciple.” A disciple of Christ is nothing less than a “Christ-follower.”
When Jesus encountered Peter and Andrew, as well as the son’s of Zebedee busy at their nets, he said to them, “Follow me.” And they did. I think one of the reasons the modern Church has downplayed the role of discipleship is fairly obvious. True discipleship requires sacrifice and beneath our sacrifice, no matter what form it takes, is another issue: change.
Following Christ requires change.
This lack of emphasis on discipleship in the contemporary church has led to many unfortunate circumstances, not the least of which is that so many Christians are walking around feeling as wounded, depressed, and hopeless as those outside the faith. That this is so, however, should not be surprising. Christ did not call us to a “country club” religion. In fact, he didn’t call us to religion at all. He called us to relationship and mission. To participate in this life-giving relationship and to fulfill our mission as Christ-followers, we must indeed become just that – Christ-followers. Tragically, few realize that this involves far more than belief in a few arcane doctrines, tossing off an occasional prayer, and being a tithing member of a local congregation. And perhaps nothing is more essential in this challenging age than having an army of true Christ-followers.
In Paul’s remarkable prayer to the Ephesians (3:19) he petitions the Lord that “you may be filled with the fullness of God.” Have you ever really reflected on the magnitude of what the Apostle is saying in these few words? Basically, what Paul is asking God is that the believers in Ephesus, and us as well, become like Jesus. Any close examination of scripture reveals that the goal of our development as disciples of Christ is to become Christ-like.
Later on in Ephesians (4:15) Paul goes on to say, “Speaking the truth in love, we must grow up in every way into him who is the head, into Christ.” This statement by Paul should not surprise us. Two verses earlier he flatly that in achieving maturity, we are to attain “the measure of the full stature of Christ.” I don’t know about you, but when I read this statement two things immediately occur within me. First, I am strongly convicted about how far I am from manifesting this kind of maturity in my daily life but, secondly, I am filled with hope that it is at least remotely possible. Paul would have never put it this way, under the leading of the Holy Spirit, unless it was indeed true.
“Very well,” you may say. “Where do I begin?” There are no clear cut answers to this question, but there are a few general guidelines. Whenever you want to transform any part of yourself and create a new, healthier, and more balanced lifestyle, you must realize that old patterns and habits of behavior must die. Jesus once said that you cannot “put new wine in old wineskins.” What he meant by this was simple. If you put new wine in an old wineskin, when the new wine begins to ferment and expand, it will burst the old skin. The same is true for each of us. If we want to establish new patterns of behavior, we have to get rid of the old. In the Bible, this process is called taking off the old and putting on the new.
This process can be difficult and at times discouraging. Usually there is a time lag between the manifestation of your new behaviors and the dissolution of your old patterns. At times, this transitional period can seem chaotic. You may feel at times like you are losing control over your life and events may seem to become increasingly unpredictable. You may feel, for example, that you no longer have anything to hold on to. The fact is, you may be holding on to an old pattern of behavior, even if it is unproductive, simply because it is familiar. This is a very common experience for most of us. I know with certainty it has been true in my life.
I have often felt that I was open-minded and prided myself on my lack of rigidity. But careful examination of my life revealed a pattern that was at times startling to my false sense of openness and flexibility. This hanging on to the comfort zone, that which was familiar, showed up in many areas of my life. Take my softball glove for example.
From the time I was five years old I have been an avid baseball fan. I played the sport throughout my school years and, once I became an adult, played competitive softball for many years.
I normally played middle infield, either second base or shortstop. For many years I used the same softball glove. In fact, I used it so long that the strings kept breaking, all the padding was gone out of the pocket and the leather was cracked in several strategic places. Nevertheless I refused to buy a new glove, in spite of the frequent protestations of my teammates.
The reason was simple. I was comfortable with this old glove. It molded to my hand perfectly over the years and it felt reassuring to put in on before I took the field. All too often, however, I would catch a hard line drive right in the pocket and my hand would sting, then remain numb for several minutes. Still, I wanted no part of a new glove.
A new glove, as anyone who has played the sport knows, is a real pain for awhile. It feels funny, awkward and stiff. It is easy to make errors with a new glove, at least until it is broken in properly. No, my old glove was find thank you very much.
One day our third baseman wasn’t able to make the game and I played the so-called “hot corner.” Things went okay for the first two innings. Then, in the third inning the batter hit a hard liner right at me. I responded quickly and raised my glove, only to have the ball break right through the ancient webbing an hit me square in the forehead, knocking me out cold.
Two days later I bought a new glove.
My experience with my old softball glove is not unlike my experience with the behaviors that flow from my old self. No matter how much I try to take off the old and put on the new, the old keeps rearing its head and biting me. I suspect that I am not alone in this predicament.
Many of my old behaviors, like my old softball glove, may hurt me time and time again. But, they are comfortable in the sense that they are familiar and predictable. My old self resists change and it is here that we are vulnerable to our habitual responses to life, however unhealthy and painful they may be.
Yes, change can be difficult. We resist looking deeply and honestly at ourselves and seeing what real issues are festering below the surface – real issues that may be standing between us and true intimacy with Christ. Yet we must look squarely at our sin and weakness if we want to change. We need courage but the great news of the gospel is that the Lord has provided us assistance. He has not left us alone to face our demons. We have inside of us the power that raised Christ from the dead. Further, walking along side of us we have the Comforter, the Paraclete, the Holy Spirit. He, indeed, is the divine Helper and our source of courage.
I don’t know about you, but I want to be all that I can be in Christ. To do this, I have to make changes, no matter how uncomfortable. I have to let go of my old infielder’s glove and put on a new one. It may be awkward at first, but guess what?
In the end, I will be a better player.
Think about it.
© L.D. Turner 2008/All Rights Reserved
Saturday, October 4, 2008
Don't Let Your Christ Be Too Small
Mick Turner
Each week Christians gather together to worship the Lord through prayer, praise and listening to the Word of God. However, it occurs to me that like anything that is done with constant repetition, the very act of worship becomes little more than a mechanical action, devoid of purpose and meaning. No wonder, as Christians, we often sense that something is missing.
In the meandering sojourn of my own spiritual journey I have gone through several periods where I felt especially dry and mechanical in worship services, at times to the point where I avoided participating altogether. Eventually I discovered several pertinent scriptures that helped me through these arid times and I want to use this article to share those valuable scriptures with you. You see, I think many of us do not fully realize just who and what this Christ is that we have pledged to follow.
Just who is this Christ that we worship? Just who is this being that we call our Lord and Savior? Is he a man that lived a little over 2,000 years ago? Yes? Was he a carpenter from Nazareth? Yes. Was he God’s son? Yes.
But he was so much more.
With these thoughts in mind, let’s pause for a little while and reflect a bit on just who this Jesus we worship is. Going back to the basics, let’s take a look at just who and what it is we are worshipping and, further, let’s see if we can recapture purpose and meaning in our times spent with the Lord, whether in public or in private.
I want to start with asking you to reflect for a moment on creation. By creation, I mean the natural world. Just spend a little time contemplating the complexity, intricacy and wonder that surround us on a daily basis. Now, consider what kind of being, possessing what kind of intelligence, brought all this into existence. Science tells us that if the earth was tilted just a fraction of a degree different than it is, life could not exist.
It is important that we come to understand just who this Christ is. Open your mind and your heart to the reality of just who and what we are dealing with when we encounter Christ. Above all, don’t let your Christ be too small. Go back to scripture and discover the true wonder of it all. Let’s start with Colossians.
“Christ is the visible image of the invisible God. He existed before anything was created and was supreme over all creation, for through him God created everything in the heavenly realms and on earth. He made all the things we can see and the things we can’t see – such as thrones, kingdoms, rulers, and authorities in the unseen world. Everything was created through him and for him.”
Colossians 1:15-17
Christ himself, speaking through the pen of Solomon, long ago gave us a hint as to his nature and his identity.
“The Lord formed me from the beginning, before he created anything else.
I was appointed in ages past, at the very first, before the earth began.
I was born before the oceans were created, before their springs bubbled forth their waters. Before the mountains were formed, before the hills, I was born – before he had made the earth and fields and the first handfuls of soil.
I was there when he established the heavens, when he drew the horizon on the oceans. I was there when he set the clouds above, when he established springs deep in the earth. I was there when he set the limits of the seas, so they would not spread beyond their boundaries. And when he marked off the earth’s foundations, I was the architect at his side. I was his constant delight, rejoicing always in his presence. And how happy I was with the world he created; how I rejoiced with the human family.”
Proverbs 8:22-31
Now we come to the most amazing part of our exploration. This magnificent being that was formed from the beginning before anything else decided to come down out of the heavenly realms. He chose, through love for us, the most incredible act possible, the most outrageous and unexpected course of action possible. He took on human flesh, dressed himself up in an earth suit and showed up as an infant lying in a manger, grew up and walked among us. Why would a being such as he do such a thing? It boggles the mind.
“Though he was God, he did think of equality with God as something to cling to. Instead, he gave up his divine privileges, he took the humble position of a slave and was born as a human being.”
Phillipians 2:6-7.
Only God’s great love for fallen humanity can account for his committing such an unthinkable thing. Who among us can truly fathom the depth of his actions? Now, let’s go back to scripture to see just exactly what he did.
“In the beginning the Word already existed. The Word was with God, and the Word was God. He existed in the beginning with God. God created everything through him, and nothing was created except through him. The Word gave life to everything that was created, and his life brought light to everyone. The light shines in the darkness and the darkness can never extinguish it. God sent a man, John the Baptist, to tell about the light so that everyone might believe because of his testimony. John himself was not the light; he was simply a witness to tell about the light. The one who is the true light, who gives light to everyone, was coming into the world.
He came into the very world he created, but the world didn’t recognize him. He came to his own people, and even they rejected him. But to all who believe him and accepted him, he gave the right to become children of God. They are reborn, not with a physical birth resulting from human passion or plan, but a birth that comes from God.
So the Word became human and made his home among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the Father’s one and only Son….From his abundance we have all received one gracious blessing after another. For the law was given through Moses, but God’s unfailing love and faithfulness came through Jesus Christ. No one has ever seen God. But the one and only Son is himself God and is near to the Father’s heart. He has revealed God to us.”
John 1:1-14; 16-18
For more clarification, let’s revisit Colossians and continue our study of what Paul tells us about Christ:
“Christ is also the head of the church, which is his body. He is the beginning, supreme over all who rise from the dead. So he is the first in everything. For God in all his fullness was pleased to live in Christ, and through him God reconciled everything to himself. He made peace with everything in heaven and on earth by means of Christ’s blood on the cross.”
Colossians 1:18-20
And finally, let’s return to Christ’s own concluding counsel as he spoke in Proverbs:
“And so, my children, listen to me, for all who follow my ways are joyful. Listen to my instruction and be wise. Don’t ignore it. Joyful are those who listen to me, watching for me daily at my gates, waiting for me outside my home. For whoever finds me finds life and receives favor from the Lord. But those who miss me injure themselves. All who hate me love death.”
Proverbs 8:32-36
Think about it.
© L.D. Turner 2008/All Rights Reserved
Each week Christians gather together to worship the Lord through prayer, praise and listening to the Word of God. However, it occurs to me that like anything that is done with constant repetition, the very act of worship becomes little more than a mechanical action, devoid of purpose and meaning. No wonder, as Christians, we often sense that something is missing.
In the meandering sojourn of my own spiritual journey I have gone through several periods where I felt especially dry and mechanical in worship services, at times to the point where I avoided participating altogether. Eventually I discovered several pertinent scriptures that helped me through these arid times and I want to use this article to share those valuable scriptures with you. You see, I think many of us do not fully realize just who and what this Christ is that we have pledged to follow.
Just who is this Christ that we worship? Just who is this being that we call our Lord and Savior? Is he a man that lived a little over 2,000 years ago? Yes? Was he a carpenter from Nazareth? Yes. Was he God’s son? Yes.
But he was so much more.
With these thoughts in mind, let’s pause for a little while and reflect a bit on just who this Jesus we worship is. Going back to the basics, let’s take a look at just who and what it is we are worshipping and, further, let’s see if we can recapture purpose and meaning in our times spent with the Lord, whether in public or in private.
I want to start with asking you to reflect for a moment on creation. By creation, I mean the natural world. Just spend a little time contemplating the complexity, intricacy and wonder that surround us on a daily basis. Now, consider what kind of being, possessing what kind of intelligence, brought all this into existence. Science tells us that if the earth was tilted just a fraction of a degree different than it is, life could not exist.
It is important that we come to understand just who this Christ is. Open your mind and your heart to the reality of just who and what we are dealing with when we encounter Christ. Above all, don’t let your Christ be too small. Go back to scripture and discover the true wonder of it all. Let’s start with Colossians.
“Christ is the visible image of the invisible God. He existed before anything was created and was supreme over all creation, for through him God created everything in the heavenly realms and on earth. He made all the things we can see and the things we can’t see – such as thrones, kingdoms, rulers, and authorities in the unseen world. Everything was created through him and for him.”
Colossians 1:15-17
Christ himself, speaking through the pen of Solomon, long ago gave us a hint as to his nature and his identity.
“The Lord formed me from the beginning, before he created anything else.
I was appointed in ages past, at the very first, before the earth began.
I was born before the oceans were created, before their springs bubbled forth their waters. Before the mountains were formed, before the hills, I was born – before he had made the earth and fields and the first handfuls of soil.
I was there when he established the heavens, when he drew the horizon on the oceans. I was there when he set the clouds above, when he established springs deep in the earth. I was there when he set the limits of the seas, so they would not spread beyond their boundaries. And when he marked off the earth’s foundations, I was the architect at his side. I was his constant delight, rejoicing always in his presence. And how happy I was with the world he created; how I rejoiced with the human family.”
Proverbs 8:22-31
Now we come to the most amazing part of our exploration. This magnificent being that was formed from the beginning before anything else decided to come down out of the heavenly realms. He chose, through love for us, the most incredible act possible, the most outrageous and unexpected course of action possible. He took on human flesh, dressed himself up in an earth suit and showed up as an infant lying in a manger, grew up and walked among us. Why would a being such as he do such a thing? It boggles the mind.
“Though he was God, he did think of equality with God as something to cling to. Instead, he gave up his divine privileges, he took the humble position of a slave and was born as a human being.”
Phillipians 2:6-7.
Only God’s great love for fallen humanity can account for his committing such an unthinkable thing. Who among us can truly fathom the depth of his actions? Now, let’s go back to scripture to see just exactly what he did.
“In the beginning the Word already existed. The Word was with God, and the Word was God. He existed in the beginning with God. God created everything through him, and nothing was created except through him. The Word gave life to everything that was created, and his life brought light to everyone. The light shines in the darkness and the darkness can never extinguish it. God sent a man, John the Baptist, to tell about the light so that everyone might believe because of his testimony. John himself was not the light; he was simply a witness to tell about the light. The one who is the true light, who gives light to everyone, was coming into the world.
He came into the very world he created, but the world didn’t recognize him. He came to his own people, and even they rejected him. But to all who believe him and accepted him, he gave the right to become children of God. They are reborn, not with a physical birth resulting from human passion or plan, but a birth that comes from God.
So the Word became human and made his home among us. He was full of unfailing love and faithfulness. And we have seen his glory, the glory of the Father’s one and only Son….From his abundance we have all received one gracious blessing after another. For the law was given through Moses, but God’s unfailing love and faithfulness came through Jesus Christ. No one has ever seen God. But the one and only Son is himself God and is near to the Father’s heart. He has revealed God to us.”
John 1:1-14; 16-18
For more clarification, let’s revisit Colossians and continue our study of what Paul tells us about Christ:
“Christ is also the head of the church, which is his body. He is the beginning, supreme over all who rise from the dead. So he is the first in everything. For God in all his fullness was pleased to live in Christ, and through him God reconciled everything to himself. He made peace with everything in heaven and on earth by means of Christ’s blood on the cross.”
Colossians 1:18-20
And finally, let’s return to Christ’s own concluding counsel as he spoke in Proverbs:
“And so, my children, listen to me, for all who follow my ways are joyful. Listen to my instruction and be wise. Don’t ignore it. Joyful are those who listen to me, watching for me daily at my gates, waiting for me outside my home. For whoever finds me finds life and receives favor from the Lord. But those who miss me injure themselves. All who hate me love death.”
Proverbs 8:32-36
Think about it.
© L.D. Turner 2008/All Rights Reserved
Friday, October 3, 2008
Book Review: A Renegade's Guide to God (by David Foster)
Mick Turner
Every now and then I run across a book that is written in an engaging style while, at the same time, carries forward a message that is both timely and thought-provoking. David Foster’s A Renegade’s Guide to God is such a book and I want to highly recommend it to any Christian that seeks to find more of a relationship with Jesus as opposed to a religion about Jesus.
Sub-titled Finding Life Outside Conventional Christianity, Foster has struck a major chord that is running through the church of the 21st Century. A growing number of Christians are beginning to express feelings that they have hidden for quite some time, feelings that they did not dare express in the past due to fear of being at best ostracized or, at worst, branded a blood relation of Beelzebub.
Either that fear is no longer a threat to many Christians or else these believers feel that there is safety in numbers. Whatever the cause, more and more earnest, sincere Christ-followers are becoming vocal about their inner longing for a deeper, more nourishing faith. Foster, founding pastor of Bellevue Community Church in Nashville, TN, speaks directly to this growing group of spiritual seekers in the book’s introduction:
God is too good and life is too short to allow rigid, self-righteous, do-gooders with a religious agenda to keep you from Him. So, if you’re done worrying about what “they” say or do, then join the club. If you are weary of the morality police and their cellophane sainthood, then lean in and let’s talk. If you’re repelled by the pointless, prosaic preaching of self-appointed prophets with a Messiah-complex, then you, my friend, might just be a closet renegade and today could be your coming our party.
It is immediately obvious that Foster does not intend to pull any punches when calling for a fresh vision of just what the life of a Jesus-Follower is like. Throughout the book, Foster refers to this as the “J-life” and illustrates in ways both clear and provocative, the fact that one of the last places one is likely to find this renegade lifestyle is the local congregation. As the book develops, Foster discusses seven characteristics of the J-life:
Honesty
Trust
Freedom
Joy
Generosity
Humility
Hunger
Describing the seventh sign of the J-life, Foster stresses that this hunger must be a true and lasting hunger, one that lines up with Jesus’ comment about those who hunger and thirst after righteousness. For Foster, this is a life-long hunger that spurs the Christian to seek an ever-deepening relationship with Jesus.
I am just finishing my second reading of this book and can say without reservation that Foster, in ways similar to Brian McLaren and Erwin Raphael McManus, is able to speak directly to the heart of a movement in the Body of Christ, a movement that is gaining momentum every day. In this informative and challenging work, Foster does more than call for a languid reassessment of the Church’s calling and mission. He is calling for “renegades;” he is calling for spiritual activists who can no longer stomach the status quo; he is calling for, well, I’ll let him tell you:
I’m calling for the creation of a renegade nation where love is the ethic and freedom is the goal. Declare your independence from lazy legalism, feeble faith, and domesticated religion. If you suspect that deep down inside you lives a vibrant, vital, virtuous soul ready to rid itself of shame-bound religion, then you’re a renegade ready to step forth free and fully engaged in the art of the J-life. You can love God passionately and with deep conviction without becoming an arrogant, self-righteous, know-it-all.
Again, no matter what your religious leaning or affiliation, I encourage you to read Foster’s book. You may be motivated with a renewed hope and enthusiasm for change; you may be shocked and appalled; you might want to hug Foster; or you might want to come up aside his head. One thing is for certain, you will be moved.
(c) L.D. Turner 2008/All Rights Reserved
Every now and then I run across a book that is written in an engaging style while, at the same time, carries forward a message that is both timely and thought-provoking. David Foster’s A Renegade’s Guide to God is such a book and I want to highly recommend it to any Christian that seeks to find more of a relationship with Jesus as opposed to a religion about Jesus.
Sub-titled Finding Life Outside Conventional Christianity, Foster has struck a major chord that is running through the church of the 21st Century. A growing number of Christians are beginning to express feelings that they have hidden for quite some time, feelings that they did not dare express in the past due to fear of being at best ostracized or, at worst, branded a blood relation of Beelzebub.
Either that fear is no longer a threat to many Christians or else these believers feel that there is safety in numbers. Whatever the cause, more and more earnest, sincere Christ-followers are becoming vocal about their inner longing for a deeper, more nourishing faith. Foster, founding pastor of Bellevue Community Church in Nashville, TN, speaks directly to this growing group of spiritual seekers in the book’s introduction:
God is too good and life is too short to allow rigid, self-righteous, do-gooders with a religious agenda to keep you from Him. So, if you’re done worrying about what “they” say or do, then join the club. If you are weary of the morality police and their cellophane sainthood, then lean in and let’s talk. If you’re repelled by the pointless, prosaic preaching of self-appointed prophets with a Messiah-complex, then you, my friend, might just be a closet renegade and today could be your coming our party.
It is immediately obvious that Foster does not intend to pull any punches when calling for a fresh vision of just what the life of a Jesus-Follower is like. Throughout the book, Foster refers to this as the “J-life” and illustrates in ways both clear and provocative, the fact that one of the last places one is likely to find this renegade lifestyle is the local congregation. As the book develops, Foster discusses seven characteristics of the J-life:
Honesty
Trust
Freedom
Joy
Generosity
Humility
Hunger
Describing the seventh sign of the J-life, Foster stresses that this hunger must be a true and lasting hunger, one that lines up with Jesus’ comment about those who hunger and thirst after righteousness. For Foster, this is a life-long hunger that spurs the Christian to seek an ever-deepening relationship with Jesus.
I am just finishing my second reading of this book and can say without reservation that Foster, in ways similar to Brian McLaren and Erwin Raphael McManus, is able to speak directly to the heart of a movement in the Body of Christ, a movement that is gaining momentum every day. In this informative and challenging work, Foster does more than call for a languid reassessment of the Church’s calling and mission. He is calling for “renegades;” he is calling for spiritual activists who can no longer stomach the status quo; he is calling for, well, I’ll let him tell you:
I’m calling for the creation of a renegade nation where love is the ethic and freedom is the goal. Declare your independence from lazy legalism, feeble faith, and domesticated religion. If you suspect that deep down inside you lives a vibrant, vital, virtuous soul ready to rid itself of shame-bound religion, then you’re a renegade ready to step forth free and fully engaged in the art of the J-life. You can love God passionately and with deep conviction without becoming an arrogant, self-righteous, know-it-all.
Again, no matter what your religious leaning or affiliation, I encourage you to read Foster’s book. You may be motivated with a renewed hope and enthusiasm for change; you may be shocked and appalled; you might want to hug Foster; or you might want to come up aside his head. One thing is for certain, you will be moved.
(c) L.D. Turner 2008/All Rights Reserved
Thursday, October 2, 2008
A Biblical Worldview: Don't Leave Home Without It (Part Two)
Mick Turner
I am, as I said, a bit of a maverick (If McCain and Palin can use that term, so can I). I read widely and study many different schools of thought when it comes to the faith. That's why you might see me refer to many odd bedfellows in my writings. I have learned a great deal from, say, a raging liberal like Marcus Borg and I have equally benefited from the writings of Chuck Colson. Politically and theologically, I am about as close to Colson as Tacoma is to Tierra del Fuego. Still, I find few writers who engage me as much as he does. Colson makes me think, just as Borg makes me think. So you see, if you are trying to find out a theological box to put me in, better get a shoe horn.
I'm a mutt!
With that said, let me share a bit about my views on several issues often discussed in Christian circles. I think you will see why I call myself a mongrel yet, hopefully, you will see that these positions are well thought out. None of my beliefs are of the knee-jerk variety and I am quite comfortable with what I believe. I see no reason to make any attempt to get others to view these things from my perspective. I say this not only because I believe each Christian has a fundamental right to establish and maintain a personal relationship with the Lord and his or her belief system is a big part of that relationship.
A second reason I do not seek to convert others to my way of thinking is the salient and inescapable fact that I could be wrong!
Just because I believe something to be true, doesn’t necessarily make it so. Our world in general, and the Christian faith in particular, are both far too complex for me to assume I have a complete understanding of anything. Second, even if you do disagree on certain point, I hope you will not cast me into the mold of an unrepentant apostate and put this blog on your Black List. I do believe, in the final analysis, we may all be surprised about a few of our cherished opinions when we get to heaven.
As to God, I have a firm belief in God as a creator and sustainer of the universe. I am not nearly knowledgeable enough to debate Creationism versus Evolution. It would not surprise me in the least if God used certain evolutionary principles in moving the universe forward. The closest thing I have discovered in terms of my beliefs in this area is Intelligent Design, but, as I said, I am not an expert here.
As for Jesus, I part company with the liberal theologians who deny his divinity. I believe in Christ as the Second Person of the Trinity; that he was a pre-existent being who came down into this world for a reason; and that the miracles really did happen. Further, I believe firmly in the Resurrection and that Christ indeed is still alive. In my view, the central theme of Christ’s mission was to announce and inaugurate the coming of God’s kingdom on earth.
In addition, Christ accomplished the reconciliation of God and humanity. How he did this is a mystery to me, but I don’t believe it had much to do with appeasing the wrath of a despotic God who demanded justice. As I will explain later, I am not a strong advocate of the notion of the substitutionary atonement. I think this doctrine was ill conceived and belittles God. Perhaps Christ, through his death, resurrection, and ascension, introduced a new, sacred presence or energy into creation which allows each of us to once again walk in unity with God, his plan, and his purpose. To me, this makes more sense than the substitution explanation. If this part of my world view makes me a heretic, then so be it.
Along these lines, I think that the implications inherent in the wonderful prayer of Jesus recorded in the 17th Chapter of John’s Gospel offer a far more cogent explanation of the results of Christ’s mission here on earth. Christ’s description of his unity with the Father and our unity with Him, is more understandable than any vicarious atonement explanation. Granted, the whole issue of dying on the cross as the perfect sacrifice would have made sense to a First Century Jew, steeped in Hebrew tradition. It is the same with the book of Hebrews in the New Testament. I am sure a Jew living in Palestine could easily make sense of what was being said in those pages. For the Gentiles of the day as well as the 21st Century non-Christian, these ideas are as alien as visitor from Neptune.
I also believe in the power and person of the Holy Spirit. I have never had the experience of speaking in tongues, but I do not question its validity. I am far from the view that the mighty gifts of the Spirit ceased with the Apostles. I think to hold the view that the gifts ceased with the advent of Scripture is a bit of a reach. I cannot fathom any reason God would choose to communicate his absolute truth through a book, or collection of books, when the vast majority of the world’s population was illiterate and further, there existed no means of mass producing the book. It just defies rational thought completely.
I know that God’s ways are higher than my ways, but that doesn’t mean God would do something that by any measure was just plain ignorant.
If I stopped right here, it would be reasonable to assume that I am a conservative or fundamentalist, but that would be a big mistake. Where I part company with my fundamentalist brothers and sisters probably start with the Bible. I do not see the Bible as the inerrant Word of God. I do not hold to a literal interpretation of Scripture, but instead tend to view it mostly as history and metaphor, revealing the grand story of God and the world.
The Bible is more about God than man and reveals his drama of creation, redemption, and restoration. I think the unique aspect of the Christian faith lies in the fact that it is the only religion where God chases humanity rather than humanity trying to work their way to God. As far as the “Jesus is the only way,” debate, I have my doubts. To believe this just on the basis of scripture alone (and only a few references at that) is an affront to both reason and common sense. Just because the Bible said something is so, don’t make it so. Scripture is of human origin, not divine, and subject to human fallibility.
For me, God is a being of grace and divine love who seeks our best. As far as original sin and the notion of atonement for sin, I find this to be a bit of a mystery. As mentioned earlier, I cannot fathom why God would require such an act. My reaction to Mel Gibson’s film “The Passion” was not like most. I walked out of the theater wondering, “What kind of God would require such a hideous thing?” My conclusion was: God wouldn’t.
So, as you can see, I don’t fit squarely in either camp.
Please keep in mind that I didn’t post this to initiate argument or debate. No, my only purpose is doing so is to stress the importance of clarifying our worldviews and share a bit about my experience in doing so. Also, I ask that readers understand that what I have stated here is just my personal belief system as it stands today. With this in mind, I offer two caveats, which I think a very important to this discussion. First, just because this is how I see things doesn’t make what I have said true. I could be wrong on some of these things. Further, I have no intention of trying to persuade you to see things the same way I do. I only posted this because several readers asked that I do so.
The second caveat is this: These are my views today. I have discovered that my views tend to evolve over time. That doesn’t mean that, like political candidates, I am often flip-flopping on the issues. Instead, it means that I do have an open mind and I am committed to growth and the discovery of truth. This necessarily means that God can, and often does, open my eyes to new realities that I failed to see before. Emerson once said that “a foolish consistency is the hobgoblin of little minds.” By this he meant that often times people do not change their minds on issues, even when evidence clearly indicates that they should, because they believe to do so would be inconsistent.
This post, taken together with Part One, hopefully communicates the importance of clarifying one’s worldview, especially in the culture we find ourselves living in. These days, with the shifting sands of post-modern culture and the general acceptance of moral relativity, deciding what one firmly holds to be true is more essential than ever before. For these reason, I encourage anyone reading this to set aside some time for prayer and reflection on this issue.
It will be time well spent.
© L.D. Turner 2008/All Rights Reserved
I am, as I said, a bit of a maverick (If McCain and Palin can use that term, so can I). I read widely and study many different schools of thought when it comes to the faith. That's why you might see me refer to many odd bedfellows in my writings. I have learned a great deal from, say, a raging liberal like Marcus Borg and I have equally benefited from the writings of Chuck Colson. Politically and theologically, I am about as close to Colson as Tacoma is to Tierra del Fuego. Still, I find few writers who engage me as much as he does. Colson makes me think, just as Borg makes me think. So you see, if you are trying to find out a theological box to put me in, better get a shoe horn.
I'm a mutt!
With that said, let me share a bit about my views on several issues often discussed in Christian circles. I think you will see why I call myself a mongrel yet, hopefully, you will see that these positions are well thought out. None of my beliefs are of the knee-jerk variety and I am quite comfortable with what I believe. I see no reason to make any attempt to get others to view these things from my perspective. I say this not only because I believe each Christian has a fundamental right to establish and maintain a personal relationship with the Lord and his or her belief system is a big part of that relationship.
A second reason I do not seek to convert others to my way of thinking is the salient and inescapable fact that I could be wrong!
Just because I believe something to be true, doesn’t necessarily make it so. Our world in general, and the Christian faith in particular, are both far too complex for me to assume I have a complete understanding of anything. Second, even if you do disagree on certain point, I hope you will not cast me into the mold of an unrepentant apostate and put this blog on your Black List. I do believe, in the final analysis, we may all be surprised about a few of our cherished opinions when we get to heaven.
As to God, I have a firm belief in God as a creator and sustainer of the universe. I am not nearly knowledgeable enough to debate Creationism versus Evolution. It would not surprise me in the least if God used certain evolutionary principles in moving the universe forward. The closest thing I have discovered in terms of my beliefs in this area is Intelligent Design, but, as I said, I am not an expert here.
As for Jesus, I part company with the liberal theologians who deny his divinity. I believe in Christ as the Second Person of the Trinity; that he was a pre-existent being who came down into this world for a reason; and that the miracles really did happen. Further, I believe firmly in the Resurrection and that Christ indeed is still alive. In my view, the central theme of Christ’s mission was to announce and inaugurate the coming of God’s kingdom on earth.
In addition, Christ accomplished the reconciliation of God and humanity. How he did this is a mystery to me, but I don’t believe it had much to do with appeasing the wrath of a despotic God who demanded justice. As I will explain later, I am not a strong advocate of the notion of the substitutionary atonement. I think this doctrine was ill conceived and belittles God. Perhaps Christ, through his death, resurrection, and ascension, introduced a new, sacred presence or energy into creation which allows each of us to once again walk in unity with God, his plan, and his purpose. To me, this makes more sense than the substitution explanation. If this part of my world view makes me a heretic, then so be it.
Along these lines, I think that the implications inherent in the wonderful prayer of Jesus recorded in the 17th Chapter of John’s Gospel offer a far more cogent explanation of the results of Christ’s mission here on earth. Christ’s description of his unity with the Father and our unity with Him, is more understandable than any vicarious atonement explanation. Granted, the whole issue of dying on the cross as the perfect sacrifice would have made sense to a First Century Jew, steeped in Hebrew tradition. It is the same with the book of Hebrews in the New Testament. I am sure a Jew living in Palestine could easily make sense of what was being said in those pages. For the Gentiles of the day as well as the 21st Century non-Christian, these ideas are as alien as visitor from Neptune.
I also believe in the power and person of the Holy Spirit. I have never had the experience of speaking in tongues, but I do not question its validity. I am far from the view that the mighty gifts of the Spirit ceased with the Apostles. I think to hold the view that the gifts ceased with the advent of Scripture is a bit of a reach. I cannot fathom any reason God would choose to communicate his absolute truth through a book, or collection of books, when the vast majority of the world’s population was illiterate and further, there existed no means of mass producing the book. It just defies rational thought completely.
I know that God’s ways are higher than my ways, but that doesn’t mean God would do something that by any measure was just plain ignorant.
If I stopped right here, it would be reasonable to assume that I am a conservative or fundamentalist, but that would be a big mistake. Where I part company with my fundamentalist brothers and sisters probably start with the Bible. I do not see the Bible as the inerrant Word of God. I do not hold to a literal interpretation of Scripture, but instead tend to view it mostly as history and metaphor, revealing the grand story of God and the world.
The Bible is more about God than man and reveals his drama of creation, redemption, and restoration. I think the unique aspect of the Christian faith lies in the fact that it is the only religion where God chases humanity rather than humanity trying to work their way to God. As far as the “Jesus is the only way,” debate, I have my doubts. To believe this just on the basis of scripture alone (and only a few references at that) is an affront to both reason and common sense. Just because the Bible said something is so, don’t make it so. Scripture is of human origin, not divine, and subject to human fallibility.
For me, God is a being of grace and divine love who seeks our best. As far as original sin and the notion of atonement for sin, I find this to be a bit of a mystery. As mentioned earlier, I cannot fathom why God would require such an act. My reaction to Mel Gibson’s film “The Passion” was not like most. I walked out of the theater wondering, “What kind of God would require such a hideous thing?” My conclusion was: God wouldn’t.
So, as you can see, I don’t fit squarely in either camp.
Please keep in mind that I didn’t post this to initiate argument or debate. No, my only purpose is doing so is to stress the importance of clarifying our worldviews and share a bit about my experience in doing so. Also, I ask that readers understand that what I have stated here is just my personal belief system as it stands today. With this in mind, I offer two caveats, which I think a very important to this discussion. First, just because this is how I see things doesn’t make what I have said true. I could be wrong on some of these things. Further, I have no intention of trying to persuade you to see things the same way I do. I only posted this because several readers asked that I do so.
The second caveat is this: These are my views today. I have discovered that my views tend to evolve over time. That doesn’t mean that, like political candidates, I am often flip-flopping on the issues. Instead, it means that I do have an open mind and I am committed to growth and the discovery of truth. This necessarily means that God can, and often does, open my eyes to new realities that I failed to see before. Emerson once said that “a foolish consistency is the hobgoblin of little minds.” By this he meant that often times people do not change their minds on issues, even when evidence clearly indicates that they should, because they believe to do so would be inconsistent.
This post, taken together with Part One, hopefully communicates the importance of clarifying one’s worldview, especially in the culture we find ourselves living in. These days, with the shifting sands of post-modern culture and the general acceptance of moral relativity, deciding what one firmly holds to be true is more essential than ever before. For these reason, I encourage anyone reading this to set aside some time for prayer and reflection on this issue.
It will be time well spent.
© L.D. Turner 2008/All Rights Reserved
Wednesday, October 1, 2008
A Biblical Worldview: Don't Leave Home Without It (Part One)
Mick Turner
I have come to the conclusion that few endeavors in the life of a Christian are as important as the process of “worldview development.” The fact is, many Christians have never given thought to the significance of one’s worldview and, of the few that have taken up the subject, most quickly put it aside in favor of more tangible and practical pursuits.
The reality is, however, there a few items in the life of a Christian that are more tangible and practical than the development and implementation of a biblical worldview. Granted, putting together a workable worldview involves dealing with intellectual abstractions, but even these cognitive pursuits have their base in every day living. For it is our worldview that gives our lives meaning, purpose, and direction. Further, it is our worldview that forms the basis for our decision making process. Few things are more “down to earth” than these issues.
The fact is, we all have a worldview whether we realize it or not. And it is therein the problem arises. Chances are, if we are unaware of the dominant worldview we operate from, then it is a good bet that we are also unaware of how our worldview was formed. Once you realize how vitally important a worldview is, hopefully you will come to see that you can no longer leave this process to chance or random development.
Christian researcher George Barna makes the following observations regarding worldviews:
*Everyone has a worldview. Relatively few have a coherent worldview or are able to articulate it clearly.
*Most people don’t consider their worldview to be a central, defining element of their life, although it is.
*People spend surprisingly little time intentionally considering and developing their worldview. More often than not, their worldview development process is one of unconscious evolution and acceptance. They allow it to evolve and sum it up this way: “Whatever.”
On several occasions I have received either comments or emails from readers of this site, stating in one way or another that they cannot "figure me out." Most of these readers are cordial and genuine in writing to me, but for some reason or another, I don't seem to fit well into whatever box they might be trying to squeeze my thought into. My advice to these friends is this: "Better get a shoe horn."
The fact is, I guess, I am just a bit of a theological maverick. I have found over the years that labels are, at least for the most part, meaningless. Some folks consider themselves to be conservative believers, while others take pride in being called liberal. Others are fundamentalists and yet others are emergent. I suspect that some of my readers' confusion stems from the fact that I have beliefs that bridge these many Christian camps and, as I said, I can't be pigeon holed. And guess what? I think that's a positive thing.
Let me explain.
Emerson once said that "a foolish consistency is the hobgoblin of little minds." One of the things I think he meant by this statement was that, if you allow an external source to define your beliefs, you are often forced compromise the integrity of your mind in order to remain consistent with whatever the school of thought you might be identified with.
For example, if you consider yourself to be a fundamentalist you readily understand that fundamentalists believe in the Virgin Birth. As a self-identified fundamentalist, you realize that you, too, should believe in the Virgin Birth. This state of affairs is no real problem unless you find that you don't really believe in the Virgin Birth. Now you have a dilemma on you hands. The way many folks solve this conundrum is to either say that they do, in fact, believe in the Virgin Birth when they really don't or they convince themselves they believe in it, even if they don't. The result is the person in question has compromised the integrity of his or her mind. In order to be consistent with a pre-defined worldview, the person claims to or pretends to believe in something he or she does not believe in.
The other end of the theological perspective has equal problems. Let's say you are a very liberal Christian. You have read Spong, Borg, Crossan, Tillich, and all the right authors. Of course, liberals don't believe in the deity of Jesus, at least most of them don't. But what happens if you discover that you do believe in the deity of Jesus. Well, now you have the same problem as the fundamentalist discussed in the previous paragraph. In order to be consistent with what a liberal is supposed to believe, you compromise and even convince yourself that Jesus was just another "great moral teacher" and your problem is solved. Unfortunately, now you have a bigger problem. Your integrity is gone.
I can speak of these issues with a certain amount of certainty and at least a modicum of clarity because I have, as they say, been there - done that. By the grace of God, there came a time when I got fed up with having others determine the content of my worldview and went on a quest to figure out just what it was that I really did believe. I won't bore you with the details of my search except to say that as things progressed, I felt more at ease because I understood what I actually thought was true, rather than trying to force myself into a pair of theological shoes that were designed for someone else.
Before traveling any farther down this road, let me say a few words on why I believe the development of a biblical worldview is essential. Further, once we have formulated such a worldview, it is even more effective to apply it to our daily living. A biblical worldview is vital for the effective Christian life. As believers, our worldview is to serve the foundational purpose of providing a matrix through which we can filter our life experiences and, perhaps even more important, provide a framework for our decision making. Just from these few facts it is obvious that a biblical worldview is to be much more than a pile of theological clutter that we stuff into the corner of the mind and forget about. On the contrary, a biblical worldview gives meaning and purpose to the events of our lives.
I have come to look at the simplest yet most complete definition of a worldview as follows: A biblical worldview is one in which we think like Jesus. Having a biblical worldview, in a sense, makes life easier and harder at the same time. Easier because we have sound scriptural guidelines that help us make everyday decisions; harder in that we often resist putting what we know to be correct into action. Further, I firmly believe that in order to implement a biblical worldview we have to not only think like Jesus, but act like Jesus as well. In order to do this, we have to engage in the types of practices that he engaged in. Namely, we have to make a consecrated effort to practice spiritual disciplines, especially prayer, on a regular basis. If Jesus needed to do this, we certainly do. George Barna describes his decision to discern and formulate his worldview:
For years I was scared off by the term “biblical worldview.” It had connotations of breadth and depth that were overwhelming. But the more I realized that my own Christian life was a haphazard series of disjointed choices only marginally and inconsistently influenced by my faith, the more determined I became to get serious about worldview development.
I concur with what Barna is saying here. In my own case, I came to realize that my daily thoughts, actions, and decisions were only marginally influenced by my faith. I also sensed that this is true for the vast majority of professing Christians and this may be one of the main reasons the modern church is so weak in the demonstration of its faith. Ultimately, this lack of worldview development and a concurrent walk of faith that is consistent with that worldview take us into the realm of personal integrity and evangelism. If we do not walk in a manner consistent with our faith, then we are not being true to who we really are. We lack personal integrity. Second, when others see us walking in ways contrary to what we profess to believe, it gives Christianity a bad name. It is even easier for non-Christians to use the time worn excuse of “not wanting to associate with hypocrites.”
Most non-Christian expect a lot more from us than God does. It is quite easy for those outside the faith to point to our failures, our scandals, and our myriad shortcomings. What many of these folks fail to understand is that Christians are still all too human.
As stated at the beginning of this essay, many readers find themselves asking, "Where is this guy coming from?" "Is he a liberal or is he a conservative?" The fact is, I am neither and both. I am just who I am and, like Popeye, that's who I am.
I would also say that it is important to know that I full well understand that I am really quite limited in the scope of my knowledge. William Barclay, the great biblical scholar, once said he had, at best, a "second-rate mind." I have read extensively in Barclay's works and can say without reservation that if his mind is second-rate, then mine is surely way on down the scale in double-digits. I have come to understand that I can, in fact, be wrong. That is one reason why I don't involve myself in theological arguments or nitpick over the finer points of doctrine. What do I know? Further, for me to strongly insist that someone else has a view that is erroneous smells of arrogance when you get right down to it.
Some Christians feel they have been called to be "Watchmen on the Walls," beating the bushes in search of heretics and other misfits and nomads within the Body of Christ. Perhaps this is, indeed, a genuine calling and, if it is, I pray they live according to that lofty purpose. I am not one of them, however. I don't think I have ever labeled anyone a heretic and doubt that I ever will. Why not, you ask? The fact is, when you get down to the honest truth of the matter, I don't have enough knowledge to make that judgment. I am not giving you a false humility here. I am speaking from my heart. I, like many others, see through a glass darkly and have far too many doctrinal logs in my eye to start picking at the theological specks in someone else's.
One other thing needs to be mentioned as well. Doctrinal and religious debates, as I mentioned in another article posted a few months back, tend to get a bit testy. Rarely have I seen one of these discussions go on for long before folks start launching verbal grenades that have little to do with the point they were originally trying to make.
I avoid these discussions and debates like poison ivy for the following reasons. First, as already mentioned, my knowledge is too small for me to be the final arbiter of any doctrinal dispute. Secondly, these kinds of conflicts promote discord rather than unity, and it is unity we are called to, not discord. Finally, I stay away from doctrinal fights because these sorts of disputes often put people in the position of having a choice to be "right" or to be "kind." I'll opt for kindness every time.
End of Part One
I have come to the conclusion that few endeavors in the life of a Christian are as important as the process of “worldview development.” The fact is, many Christians have never given thought to the significance of one’s worldview and, of the few that have taken up the subject, most quickly put it aside in favor of more tangible and practical pursuits.
The reality is, however, there a few items in the life of a Christian that are more tangible and practical than the development and implementation of a biblical worldview. Granted, putting together a workable worldview involves dealing with intellectual abstractions, but even these cognitive pursuits have their base in every day living. For it is our worldview that gives our lives meaning, purpose, and direction. Further, it is our worldview that forms the basis for our decision making process. Few things are more “down to earth” than these issues.
The fact is, we all have a worldview whether we realize it or not. And it is therein the problem arises. Chances are, if we are unaware of the dominant worldview we operate from, then it is a good bet that we are also unaware of how our worldview was formed. Once you realize how vitally important a worldview is, hopefully you will come to see that you can no longer leave this process to chance or random development.
Christian researcher George Barna makes the following observations regarding worldviews:
*Everyone has a worldview. Relatively few have a coherent worldview or are able to articulate it clearly.
*Most people don’t consider their worldview to be a central, defining element of their life, although it is.
*People spend surprisingly little time intentionally considering and developing their worldview. More often than not, their worldview development process is one of unconscious evolution and acceptance. They allow it to evolve and sum it up this way: “Whatever.”
On several occasions I have received either comments or emails from readers of this site, stating in one way or another that they cannot "figure me out." Most of these readers are cordial and genuine in writing to me, but for some reason or another, I don't seem to fit well into whatever box they might be trying to squeeze my thought into. My advice to these friends is this: "Better get a shoe horn."
The fact is, I guess, I am just a bit of a theological maverick. I have found over the years that labels are, at least for the most part, meaningless. Some folks consider themselves to be conservative believers, while others take pride in being called liberal. Others are fundamentalists and yet others are emergent. I suspect that some of my readers' confusion stems from the fact that I have beliefs that bridge these many Christian camps and, as I said, I can't be pigeon holed. And guess what? I think that's a positive thing.
Let me explain.
Emerson once said that "a foolish consistency is the hobgoblin of little minds." One of the things I think he meant by this statement was that, if you allow an external source to define your beliefs, you are often forced compromise the integrity of your mind in order to remain consistent with whatever the school of thought you might be identified with.
For example, if you consider yourself to be a fundamentalist you readily understand that fundamentalists believe in the Virgin Birth. As a self-identified fundamentalist, you realize that you, too, should believe in the Virgin Birth. This state of affairs is no real problem unless you find that you don't really believe in the Virgin Birth. Now you have a dilemma on you hands. The way many folks solve this conundrum is to either say that they do, in fact, believe in the Virgin Birth when they really don't or they convince themselves they believe in it, even if they don't. The result is the person in question has compromised the integrity of his or her mind. In order to be consistent with a pre-defined worldview, the person claims to or pretends to believe in something he or she does not believe in.
The other end of the theological perspective has equal problems. Let's say you are a very liberal Christian. You have read Spong, Borg, Crossan, Tillich, and all the right authors. Of course, liberals don't believe in the deity of Jesus, at least most of them don't. But what happens if you discover that you do believe in the deity of Jesus. Well, now you have the same problem as the fundamentalist discussed in the previous paragraph. In order to be consistent with what a liberal is supposed to believe, you compromise and even convince yourself that Jesus was just another "great moral teacher" and your problem is solved. Unfortunately, now you have a bigger problem. Your integrity is gone.
I can speak of these issues with a certain amount of certainty and at least a modicum of clarity because I have, as they say, been there - done that. By the grace of God, there came a time when I got fed up with having others determine the content of my worldview and went on a quest to figure out just what it was that I really did believe. I won't bore you with the details of my search except to say that as things progressed, I felt more at ease because I understood what I actually thought was true, rather than trying to force myself into a pair of theological shoes that were designed for someone else.
Before traveling any farther down this road, let me say a few words on why I believe the development of a biblical worldview is essential. Further, once we have formulated such a worldview, it is even more effective to apply it to our daily living. A biblical worldview is vital for the effective Christian life. As believers, our worldview is to serve the foundational purpose of providing a matrix through which we can filter our life experiences and, perhaps even more important, provide a framework for our decision making. Just from these few facts it is obvious that a biblical worldview is to be much more than a pile of theological clutter that we stuff into the corner of the mind and forget about. On the contrary, a biblical worldview gives meaning and purpose to the events of our lives.
I have come to look at the simplest yet most complete definition of a worldview as follows: A biblical worldview is one in which we think like Jesus. Having a biblical worldview, in a sense, makes life easier and harder at the same time. Easier because we have sound scriptural guidelines that help us make everyday decisions; harder in that we often resist putting what we know to be correct into action. Further, I firmly believe that in order to implement a biblical worldview we have to not only think like Jesus, but act like Jesus as well. In order to do this, we have to engage in the types of practices that he engaged in. Namely, we have to make a consecrated effort to practice spiritual disciplines, especially prayer, on a regular basis. If Jesus needed to do this, we certainly do. George Barna describes his decision to discern and formulate his worldview:
For years I was scared off by the term “biblical worldview.” It had connotations of breadth and depth that were overwhelming. But the more I realized that my own Christian life was a haphazard series of disjointed choices only marginally and inconsistently influenced by my faith, the more determined I became to get serious about worldview development.
I concur with what Barna is saying here. In my own case, I came to realize that my daily thoughts, actions, and decisions were only marginally influenced by my faith. I also sensed that this is true for the vast majority of professing Christians and this may be one of the main reasons the modern church is so weak in the demonstration of its faith. Ultimately, this lack of worldview development and a concurrent walk of faith that is consistent with that worldview take us into the realm of personal integrity and evangelism. If we do not walk in a manner consistent with our faith, then we are not being true to who we really are. We lack personal integrity. Second, when others see us walking in ways contrary to what we profess to believe, it gives Christianity a bad name. It is even easier for non-Christians to use the time worn excuse of “not wanting to associate with hypocrites.”
Most non-Christian expect a lot more from us than God does. It is quite easy for those outside the faith to point to our failures, our scandals, and our myriad shortcomings. What many of these folks fail to understand is that Christians are still all too human.
As stated at the beginning of this essay, many readers find themselves asking, "Where is this guy coming from?" "Is he a liberal or is he a conservative?" The fact is, I am neither and both. I am just who I am and, like Popeye, that's who I am.
I would also say that it is important to know that I full well understand that I am really quite limited in the scope of my knowledge. William Barclay, the great biblical scholar, once said he had, at best, a "second-rate mind." I have read extensively in Barclay's works and can say without reservation that if his mind is second-rate, then mine is surely way on down the scale in double-digits. I have come to understand that I can, in fact, be wrong. That is one reason why I don't involve myself in theological arguments or nitpick over the finer points of doctrine. What do I know? Further, for me to strongly insist that someone else has a view that is erroneous smells of arrogance when you get right down to it.
Some Christians feel they have been called to be "Watchmen on the Walls," beating the bushes in search of heretics and other misfits and nomads within the Body of Christ. Perhaps this is, indeed, a genuine calling and, if it is, I pray they live according to that lofty purpose. I am not one of them, however. I don't think I have ever labeled anyone a heretic and doubt that I ever will. Why not, you ask? The fact is, when you get down to the honest truth of the matter, I don't have enough knowledge to make that judgment. I am not giving you a false humility here. I am speaking from my heart. I, like many others, see through a glass darkly and have far too many doctrinal logs in my eye to start picking at the theological specks in someone else's.
One other thing needs to be mentioned as well. Doctrinal and religious debates, as I mentioned in another article posted a few months back, tend to get a bit testy. Rarely have I seen one of these discussions go on for long before folks start launching verbal grenades that have little to do with the point they were originally trying to make.
I avoid these discussions and debates like poison ivy for the following reasons. First, as already mentioned, my knowledge is too small for me to be the final arbiter of any doctrinal dispute. Secondly, these kinds of conflicts promote discord rather than unity, and it is unity we are called to, not discord. Finally, I stay away from doctrinal fights because these sorts of disputes often put people in the position of having a choice to be "right" or to be "kind." I'll opt for kindness every time.
End of Part One
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