A Good Story

I don’t know about your family, but when ours gets together it is fairly common for us to discuss our shared history. Sometimes, we retell relatively minor tales like the time we kids sneaked downstairs very early on Christmas morning to get an early look at the latest additions to our toy collections. Our recollections of such occurrences bring smiles to our faces and a connection to days-gone-by. Of course some stories we recount are of much more serious nature, such as the events surrounding the death of my uncle Ray some thirty years ago. Uncle Ray was a history teacher and football coach, whose zeal for life was both contagious and intimidating. Though I was fairly young when he passed away, I still feel impact of his life.

But why do we tell such stories? What makes them so important to us? Though I am sure there are a number of reasonable explanations, I think the most basic one is that these stories somehow give to us a sense of identity. When we tell them, we are in effect saying, “This is who we are. We are a people united by our common past.” Somehow, the stories we tell draw us together, providing the impetus for the life we desire to live in the present and the future.

Have you ever considered the fact that God loves stories? Indeed, He is the consummate story-teller. Think for a moment how much of the Bible is the communication of His stories. Among many others, we are told of the creation, the great flood of Noah’s day, Daniel in the Lion’s den, and Moses and the Exodus from Egyptian tyranny. Of course the greatest of them all is the story of Jesus. His birth, life, teachings, betrayal, death, and resurrection have been the topic of countless books, novels, movies, plays, and discussions. Again, God loves stories.

With all of this emphasis in Scripture, it is rather strange to find many within the church ignoring this important element of the faith. Far too often, the church has specialized in formulaic Christianity. Study and repeat the right formula, recount the correct propositions, and somehow you’ll do just fine spiritually. Though we would be foolish to ignore the propositional aspects of the faith, it is equally insane to attempt to live our lives in a merely propositional fashion. It is not enough for us to simply store away facts (even good facts, true facts, biblical facts). We must also connect with God Himself through the stories He has told for our benefit.

I would like to suggest that one of the most invigorating, motivating, unity-promoting things we can do is to tell our stories. The narrative portions of Scripture draw us together in a common bond as we recount the history of our predecessors, as we repeat the stories of God’s intervention in the lives of people just like us.

The narrative portions of God’s word have many purposes. Sometimes, they warn us. Other times, they encourage. Very often, they cause us to marvel at the majestic ways of our Lord. Always, they remind us that the God who did just marvelous things “then” is also our God. Though interpretive discernment teaches us to be careful not to misapply the narrative sections of Scripture (e.g., though God once spoke through a donkey, we are nowhere guaranteed that our favorite pet will have a word of wisdom for us :-) ), the overall effect of the Bible’s stories is to show us that the Lord of the narrative is our Lord, and we are His people.

Often times, when our family shares its stories, I leave our gatherings feeling invigorated and much closer to the other members of the family. Our family narrative somehow works its magic in my soul and draws us all together. In a similar yet even more profound way, the narrative aspects of Scripture are intended to work their magic. Noah, Abraham, and Moses are entry points into a relationship with the God who not only invades their lives but ours as well. Matthew, Mark, Luke, and John are snapshots of the divine-human savior in action. As we trace His steps, observing His story, we find ourselves somehow connecting with Him.

It is unfortunate that in certain Christian circles, the stories of the Scripture are treated like a mere addendum to our faith, curios and interesting, perhaps, but not all that relevant. However, a more balanced reading of the Bible reveals that these stories play a critical role in both our spiritual development and our desire to encourage others. Certainly, we must give due weight to the propositional truths of God’s word. The Bible contains propositions, theological statements, and explanations of historical occurrences. But, as important as these are, we must not miss the stories God has revealed.

Jesus loved to tell stories because they revealed God in a way that nothing else could. May we, too, learn to enter the greatest story ever told, the story He is still telling in the lives of those who hear His voice.

God and Tsunami? -- Thoughts on Natural Disaster

Introduction

In one of the worst natural disasters in recorded history, the 2004 Indonesian Tsunami took the lives of countless thousands of people. This particular Tsunami was caused by a magnitude nine earthquake, which yielded massive waves that eventually crashed the shores of Asia, completely leveling cites and villages. The death toll was estimated as well over 150,000.

In light of such widespread devastation, many relief funds were set up, as workers scrambled to help those extremely needy people. Most of us in the West were left to pray and offer financial aid. The survivors, however, had to deal with the aftermath of this mind-boggling event.

As news groups reported the mounting casualties, and experts described what actually took place, one simple yet haunting question once again came to the fore: Why? Why would a good God allow for such utter turmoil and destruction?

It is at this point that many theists postulate that God has nothing to do with these disasters. After all, natural disasters are just that, natural, and so God’s relationship to them is non-existent. On the other hand, some propose that evil, natural or otherwise, is simply part of the risk God took in creating a free world.1

But, whatever truths can be gleaned from these perspectives, those who seek to do justice to the Christian Scriptures cannot escape the tension so easily. For instance, the Psalmist declares, “The Lord has established His throne in the heavens, and His sovereignty rules over all” (Psalm 103:19, my emphasis). Likewise, Paul states that God “works all things after the counsel of His will” (Ephesians 1:11, my emphasis). Furthermore, certain passages of the Bible deal directly with the issue of God and His relationship to the natural world. In a prophecy against the city of Tyre, God allows the “ocean depths” to flood the land (Ezekiel 26:19-21). Of course this is a specific case of judgement and thus we must be careful about presuming to know God’s intention(s) in this catastrophe. Still, the thought remains that God can indeed bring about such weather anomalies, including acts of retribution.2 More to the point, other passages of Scripture point to the overarching control of God over nature. “Praise the LORD from the earth, you great sea creatures and all ocean depths, lightning and hail, snow and clouds, stormy winds that do his bidding” (Psalm 148:7-8). Amos even describes the Lord as the One, who made the Pleiades and Orion and changes deep darkness into morning, Who also darkens day into night, Who calls for the waters of the sea and pours them out on the surface of the earth, The LORD is His name (Amos 5:8).

Clearly, though often mysteriously, God governs the affairs of this world, even the natural world.

How, then, can we make sense of natural disasters? In what way is it possible to believe in a God who is both sovereign and good? Put bluntly: How can a gracious and ruling God allow for such evil and not be held accountable for it? Once again, we are faced with the age-old problem of evil.

What follows are a number of general remarks regarding the dilemma of suffering. My modest goal is to provide a context for thinking through human tragedy from a biblical perspective. Among many factors, I would suggest the following:

God and Human Tragedy

1. It is essential to be humble in the presence of a sovereign God.

While it may be perfectly natural, even understandable, to blame God for the awful things that take place in this world, events like the Indonesian Tsunami, it is also imperative to recognize that we stand in the presence of an awesome God. Though a certain type of “complaining” is warranted (Psalm 55:17), it is important never to trivialize the One to whom we offer our complaints. If the Lord truly does, in some sense, control nature, then He is indeed a powerful being, far exceeding our ability to exhaustively comprehend. In light of the fact that God is the king of heaven and earth, in view of His awesome holiness and incomprehensible ways, we must never minimize His greatness. He is loving beyond words, to be sure, but He is also mighty beyond description.

2. While God is sovereign, the expression of His sovereignty clearly goes beyond what we currently know about Him and His relationship to natural events.

Though God is the Ruler of all things, including nature, we must not presume that we understand how He accomplishes this. Certainly, He works through secondary causes and other factors; that much is clear. Beyond this, however, there is much that we cannot even begin to penetrate. God may rule in human affairs, but the “how to’s” are difficult, if not impossible, to trace out. While this may not get God “off the hook,” so to speak, it does help us to see that there is a vast difference between believing that the Lord rules and comprehending the manner in which He carries out His will. At the very least, and in the context of the Bible’s overall depiction of God as good and fair, this factor helps us to recognize that God is never guilty of any injustice or impropriety when bad things happen, even when this may appear to be the case. The problem, therefore, is not God’s but ours. Divine greatness combined with human ignorance leave us in a place where we simply cannot perceive all that God is and does.

3. In many ways, the existence of suffering actually demonstrates the accuracy of the Bible, which has always predicted this type of world.

While this doesn’t lead to anything like a resolution to life’s difficulties, it does show that the Bible, which is the primary resource for knowledge about God, contains not only hard truths, truths that are difficult to understand, but also elements that perfectly fit the world in which we live. In other words, while the God of Scripture may be beyond full human explanation, many of the things He has revealed are consistent with life (and death) as we know it. Far from disproving or invalidating God, Scripture actually provides reasons to believe that He knows what He’s up to, even if we cannot grasp many of the details.

4. In considering the mystery of suffering, it is important to acknowledge and embrace the even greater mystery of the transcendent-immanent God.

One of the most puzzling features about God is the fact that He is presented in Scripture as both above us and with us. On the one hand, He transcends human beings. He is thus presented in Scripture as the Ruler of human history, the Governor of human affairs, and the Master of nature. It is in this sense that we must not disconnect God from daily happenings. While we may not know the manner in which He reigns, God certainly does–in His goodness and wisdom–guide all of life.

On the other hand, this same God is also immanent, that is, He is with us. In this sense He shares in our joy and our misery. He rejoices in our triumphs and sympathizes with us in our heartaches. Indeed, He is the closest of companions, the Lord who walks along side us as a friend.

What is most strange, of course, is that these seemingly opposite traits coexist in the same divine being. Yet, this is precisely the way they are portrayed in Scripture, and the biblical authors do not hesitate to place these truths side-by-side. To provide just one example, consider the scene of Lazarus’ death (John 11:33-44). In that passage, Jesus clearly determines what will take place (He anticipates Lazarus’ death and subsequent resurrection), yet when He arrives at Lazarus’ tomb He expresses genuine sorrow (He truly lives in the moment). It’s as if Jesus planned the whole thing and also reacted to it. He participates in the story He creates.

The realization that God is both above and with us ought to help us get our bearings when it comes to the problem of tragedy. Again, though not resolving the difficult issues, this does help us to recognize that any resolution to the problem of evil is hidden in the even greater mystery of the transcendent-immanent God. Think, for example, of Job, who suffered indescribably. Job never received an explanation for his trials; rather, he encountered a God who, amazing at it may sound, was even greater than the untold sufferings of His servant (Job 38-42). In the final analysis, then, we are left not with complete answers but with the Answerer, who, we are told, is reliable and trustworthy. When unable to fully grasp, we can at least marvel.

Seeing the Big Picture

To be honest, situations like the recent Tsunami bother me. While I have general thoughts about the issues of God’s sovereignty as it relates to human suffering, I do not anticipate anything like a final solution to the problem of evil, at least not in this life.

However, I do tend to think it is important to have a framework, a place from which to think through these difficult matters. Whether I have hit the right themes here may be debatable, but the fact that we must start somewhere in our approach to human tragedy is unavoidable.

What I am proposing is that the Bible’s vantage point be taken seriously, and this necessitates faith. By faith, I do not mean a “blind leap in the dark,” as critics often accuse. Nor do I intend to enumerate with precision the content of this faith. But I do believe (there goes that faith factor again) that the general flow of Scripture provides a reasonable way ahead. And this involves a willingness to see as much as we can about the God who claims sovereignty in human affairs.

But this, I sense, is where some critics fail to be fair. While noting the apparent inconsistencies of a Christian worldview, they are less apt to pay attention to (or even be aware of) those aspects of the faith that are, shall we say, more faith-bolstering.

Among these, Scripture plainly teaches many amazing things about ourselves and the world in which we live. For example the Bible predicts a world that includes certain positive human traits, and this is exactly what we find in the world. On the other hand, human evil is consistent with Scripture’s depiction of life in a world that has rebelled against its Creator. Indeed, this dichotomy, this strange mixture of good and evil in man, is itself an indicator that the biblical authors got it right so many centuries ago. It can be argued, in fact, that no major religion so captures the nuances of life in the real world as the Christian (and Jewish) Scriptures.

Then, of course, there is the person of Jesus. The manuscript support for the writings that tell us of Him are substantial. The documents of the New Testament are ancient and reliable, originating, it would appear, among those who knew Him best. And the resurrection, the central factor in determining Jesus’ identity, rests on solid historical evidence. That Jesus’ tomb was found empty on Easter morning, that He was seen alive again by numerous reputable individuals, including some skeptics, speaks volumes about the assertion that He actually conquered the grave.3 Beyond this, many have found in the Gospels a portrait of Jesus that is believable. In other words there is much more here than a mere religious tale. There is something about Jesus that has resonated with countless millions down through the centuries.

The point of all this is not to discount the problem of evil or to minimize the horror of a Tsunami. These things will always stretch our faith and defy our understanding. However, as bad as these things are (and they are!), this is not the only part of the story. When the problem of evil tempts us to abandon faith, we must remind ourselves of the reality of good, the amazing influence of Jesus down through the ages, and the countless stories of changed lives.4

Conclusion

What could God possibly be up to amid such a catastrophe? Is this an act of judgment? A wake-up call? Something else entirely? Perhaps this is yet another example of the bizarre providence of God, which will ultimately yield fruit. Whatever theory one favors, there is likely no simplistic explanation for these cataclysmic occurrences. Indeed, I suspect there are many things that we mere mortals simply cannot apprehend; the intensity and scope of suffering in this world appear to be among them.

As we consider the many awful realities that plaque this world, both from nature and humanity, our hope rests with an unchangeably good, just, loving, and yet often baffling God. Thankfully, He has not chosen to remain aloof but to live and die among us. In Jesus, the living God entered our world (to join us), encountered our sufferings (to feel for us), endured the worst of evils (to rescue us), and in His evil-defeating resurrection gave us a hope that will outlast hard times.

One day, we will no longer be threatened by the forces of nature; one day, we will possess more information and better explanations for these heartbreaking situations; indeed, one day, Tsunamis will be subdued by the same Lord who conquered the waves nearly two-thousand years ago. Until then, let us look with confidence–shaken and baffled though we may be–to the One who comforts us in our agony, walks with us through the darkness, and promises to carry us to the light.

1. Some take a view that might be described as deistic; in such a scheme, God “gets the whole thing started” and then pretty much takes a hands-off approach to the world. This position is incompatible with a Christian worldview, which affirms that God is very much involved in daily affairs. Then, there are the so-called open-view theists, who maintain that God took a deliberate risk in choosing to create such a world as ours. Proponents of the “open view” have drawn attention to a number of issues that traditional evangelicals often minimize. Still, while they have something to add to the discussion, they do not, in my opinion, take seriously enough the more obvious implications of divine sovereignty in Scripture.

2. Indeed, the greatest flood that this world has ever known was specifically an act of judgment against rebellious humanity. See Genesis 6-7.

3. Former skeptic Frank Morrison wrote: “There may be, and, as this writer thinks, there certainly is, a deep and profoundly historical basis for that much disputed sentence in the Apostles’ Creed–‘The third day he rose again from the dead.’” Frank Morrison, Who Moved the Stone? (Grand Rapids, MI: Zondervan Publishing House, 1971), 193. Even Anthony Flew, the former atheist who recently changed his mind about the existence of God admitted that “The evidence for the resurrection is better than that for claimed miracles in any other religion.” Anthony Flew, quoted in Pastors.com at http://pastors.com/article.asp?ArtID=7756. If Jesus has indeed conquered death, He is unquestionably unique among known religious figures.

4. Among other factors that support theism, one might also consider the evidence put forth by the proponents of intelligent design. See, for instance, Mere Christian: Science, Faith & Intelligent Design, William A. Dembski, ed. (Downers Grove, IL: InterVarsity Press, 1998), William A. Dembski, Intelligent Design: The Bridge Between Science & Theology (Downers Grove, IL: InterVaristy, 1999), and The Creation Hypothesis: Scientific Evidence for an Intelligent Desginer, J. P. Moreland, ed. (Downers Grove, IL: InterVarsity, 1994).

Sacred Places

Just about all people are fond of special locations, places where, perhaps, something good has taken place, memories are stirred, or where they feel a special closeness to that which they deem important. In the Bible there are many places that seem especially significant. Mount Sinai, where God disclosed His covenant to Israel; the tabernacle, where God met with His people; and the temple, which was a more permanent abode of God–these are but a few of the locations where God intervened in human affairs.

Today, of course, the tabernacle and temple are no longer required, for God now tabernacles among His people, dwelling in their midst and within their hearts. As a result, believers need not consider one location as more holy than another. But if God no longer displays Himself in this localized fashion, where do we meet with Him? Are there any sacred places today?

When we consider God’s promise to meet with us, things like prayer, fellowship with other believers, meditation, and exposure to the Bible’s teaching come to mind. These, in a very real and necessary sense, are the “places” where God especially manifests Himself. It is particularly relevant to note Jesus’ promise: “Where two or three have gathered together in My name, there I am in their midst” (Matthew 18:20). The point He is making is not that He is absent when we are otherwise alone but that He shines forth His presence in special ways whenever His followers unite. At any rate, by such avenues God’s people are guided, edified, and spiritually rejuvenated.

Unquestionably, then, it is essential to emphasize the major pathways by which God works among His people. It is not an accident that those who ignore what God has clearly revealed in His Word are prone to error, imbalance, and just plain silliness. Nor is it a surprise to find among those who have consistent contact with these elements a greater sense of stability.

At this point, however, another error tends to take place, which is the mistake of thinking that God’s work in our lives is somehow limited to these practices. On such a view, growth occurs only, or at least primarily, when our Bibles are open, our petitions are being spoken, and other Christians are in close proximity (perhaps quoting Scripture verses and the like).

The problem with this attitude is that it overly compartmentalizes God, treating Him like someone who is involved in our lives only to the degree that we are busy plugging into these specific channels of growth. As a result, many well-meaning Christians have reduced God to a mere concept, separated themselves from all activities except those that are directly “biblical,” and severely hampered their own spiritual development.

Now, lest someone misunderstand, it is important to reiterate that prayer, Bible reading, and similar activities are indeed helpful features of the Christian life. Apart from these, our spiritual progress is significantly hampered, and through these paths, as already indicated, great things can surely take place. Thus, individual believers and churches need to expend time and energy highlighting these God-given provisions for wisdom and holiness. But what we are to do with the rest of our time? When we’re not reading the Bible or hearing it taught, when we are not verbalizing words to our heavenly Father, what should our perspective be?

While Bible reading, corporate prayer, and similar practices are vital spiritual disciplines, leading to a full and rich knowledge of the Lord, our experience of God stretches well beyond these disciplines, encompassing all of life. Thus, God is quite able to meet people in many situations. In the desert, a king’s chamber, through a donkey or a prophet, God is in the business of connecting with His creatures. Sometimes in a moment of silence or of frustration, other times through the complexities of life, He expresses Himself. What this means for us is profound. Assuming that we are indeed committed to Him, the whole of our existence becomes the stage upon which He acts. With our minds running on truth, our lives bathed in prayer, and our hearts committed to the Christian community, the world becomes a vast holy place, with endless potential and countless spiritual possibilities. This means that it quite plausible, even likely, that God might meet with you on a sea shore, at a movie theater, in the smile of your children, as you listen to a song (even a “secular” song), through the love you express, on your drive to or from work, while you’re jogging, and in countless other ways.

How does this occur? Well, in one sense, I have to admit I’m not quite sure. In another sense, though, I can sort of imagine some of what God probably does. He stirs our emotions, guides our thoughts, incites our curiosity, points out our priorities, stirs our passions, and reminds us how blessed we are. God can do such things through many avenues.

Of course, if you’re paying attention, you might have already noticed that some of the examples I’ve used are places where evil is thought to occur (e.g., the movie screen), and indeed it often does. My intention is not to deny the dangers that are “out there.” Clearly, Christians must be careful to avoid the allurements of a sensual society. But that being said, it is also imperative to realize that God has not been extricated from daily living. While certain environments can lead us astray, there are many places (sometimes the same places!) where the biblically informed, Spirit-driven believer can meet God.

Our Lord is an immanent being. That is, He is truly with us. Wherever we go, He is by our side. Whatever our life-setting, His presence is unchanging. Have you discovered that there are numerous blessings scattered throughout your life? Perhaps, it is time to carefully reconsider the implications of Immanuel, God with us, for when you grasp this reality all of life becomes holy ground.

Clarity

Listening around for celestial voice.
The church seems a spiritual parody.

Where, O my Lord, can I nestle with truth?
I’m searching each day for some Clarity.

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One system says, “Hear our words, watch our lives.”
(But) Authentic is just such a rarity.

Where, Strange Divine, can I gaze at what’s real?
I’m striving to find some true Clarity.

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Insiders bless themselves, walking away.
All that they do is just stare at me.

Why, Living Way, does this satisfy them?
Just looking for genuine Clarity.

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Beam of hope comes; it shines through my soul.
It flows from the One they call Charity.

Staring at him, though the edges aren’t smooth.
At least, I can sense there is Clarity.

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Journey, we do, and the mystery remains.
With questions, not answers, I bow the knee.

But, coming’s a day when our eyes see complete.
The cloud coming One will give Clarity.

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Refrain –

Seeing some things, there’s more I don’t know.
Show me the path, what to think, where to go.

Life’s not “black and white” . . . and it’s a good thing too

Have you ever noticed how subjective life can be? It just seems that many things aren’t as “black and white” as we would prefer. Sometimes, depending on our background, we Christians have an especially difficult time with this concept. After all, aren’t we the ones who accept the Bible and believe in objective truth? Has not God spoken in absolute and universal terms?

Yes, it is true that God has revealed Himself in a variety of ways, and most clearly in His Word. But this does not eliminate the fact that life can be quite complex. Let’s face it. Some of the life-situations we encounter are not easily interpreted, and not all of the biblical truths we seek to embody are easily applied.

For example God tells us to marry only those who are believers, but nowhere do we read about the specific person He has in mind. God says we are to pray, but He doesn’t specify for how long or precisely when. Likewise, we are told to serve one another, but we are not provided the precise form this service ought to take. In other words, while God has provided His general will for us, specific instruction as to what this looks like in the real world, in our world, is lacking.

Some of the things I’ve mentioned fall within the realm of Christian liberty. That is, God allows us the freedom to decide for ourselves about a number of things. On the other hand, He surely desires that we take the broad principles He has supplied in His Word and implement them in concrete ways. It is at this point, of course, that the will of God becomes a bit difficult to decipher. What I would like to suggest, however, is that the slipperiness of this process, the subjective element of life, can actually be a good thing.

If God were to provide answers for all of the particulars of life, we would, in one sense, avoid a lot of hassles. Every time we had a tough decision to make, all we would have to do is look up the answer in the “rule book.” But, think about this for a moment; if God were to actually supply specific directions for every aspect of our existence, how much would we truly rely on Him? If we were to employ the “rule-book” model (and many Christians, thinking they have all of the rules down pat, already do!), wouldn’t we tend to neglect that which matters most? Undoubtedly, we would ignore the very God we claim to serve. Talk about killing a relationship!

Of course none of this is intended to lead us toward relativism, as if God has provided no universal standards. Neither is it an excuse for extreme mysticism, as if God normally communicates in some esoteric fashion. On the contrary, He has given us His Word so that we would better relate to Him and more clearly follow His ways. This is why it is never right to claim that God has told us anything that flies in the face of His revealed will in Scripture. The Bible must always remain the basis for all that we believe, say, and do.

Thus, it is no surprise to find out that Scripture supplies numerous injunctions on how to live (e.g., don’t commit adultery, tell the truth). Then again, a good portion of the Bible is more general than that. For instance we are to be holy, to love God and others, to discipline ourselves for the purpose of godliness, and to follow Jesus. None of these can be reduced to a list or a formula, which is why we are often unsure how to apply what God has said.

So, we lack the wisdom required to make major (or minor) decisions. We can’t seem to decide between better and best. Or, we’re a bit unclear on the exact manner in which some biblical truth should be worked out in our lives. But as frustrating as this can be, it does accomplish something rather amazing. It forces us to look outside of ourselves to the One we most need, God Himself!

I truly believe that the uncertainly we experience, the ignorance that so often characterizes us, the very subjectivity of life–these things are intended to drive us into the arms of our loving Lord. God does tell us, after all, that He will provide wisdom when we ask. Likewise, He promises to comfort and sustain us when we draw near to Him. Everywhere in the Bible, we are encouraged to cast our burdens on the Lord, to receive His strength, to taste of His goodness.

The bottom-line here is that we really don’t need to get worked up about the lack of “black and white” in our lives. When we can’t quite get a handle on our circumstances, when we find it difficult “fleshing out” the truth we already know, when we are puzzled about some decision we have to make, the best thing we can do is simply rest in God. He’s waiting for us and ready to guide. In fact each day we are being drawn into a deeper and more meaningful relationship with our personal Lord. Why, then, don’t we look to Him more? You’ll have to answer that one for yourself.

The power of the subtle

It amazes me how bound we can be by the unspoken. This is especially true, I think, within the church. We say we believe such-and-such, we state the truth to the best of our ability, we sprinkle careful phrases into our speeches, and we follow our God-given agendas . . . or do we?

I don't for a moment want to question the motives of people who do ministry in ways that differ from my own. I clearly do not have all of the answers, and I have no desire to force my likes and dislikes on others. If we seek the truth, if we're serving the true God, we don't have to agree on everything.

There is something, however, which threatens us all. It is the power of the subtle. Our beliefs may be consistent with Scripture, our formulations may all be orthodox, and our voice inflections may all make us sound very believable. So far, so good. But we are never immune to the power of the subtle.

What do I mean by subtle? Well, I guess I'm thinking of things like this:

* Speaking the truth . . . so that we can (nicely, mind you) hit others over the head with it. So, we stand around after church or as we sit as the local coffee shop, and we (nicely, again) criticize those whose beliefs aren't just like ours.

* Announcing the need to be humble . . . yet doing so in rather arrogant sounding ways.

* Telling others and ourselves that only the truth matters . . . but making people feel guilty for things and practices that, frankly, the Bible has nothing to say about. Ever had a discussion with someone who tried to regulate your fashion choices, how much money you can "squander" on so-called frivolous things, or whether it's right to drink a beer or watch a Hollywood movie?

* Putting forth an agenda of love but--in the name of love--judging almost everyone for whom you are suppose to lay down your life.

* Getting together to discuss theology . . . but doing so in such a way that you come away from your discussions feeling, well, pretty good about yourself. Sometimes, I think, our meetings and conferences do more to feed our egos than to transform our hearts.

Please don't misunderstand. Many of the things I've mentioned are good. I certainly do not want to diminish the truth, nor our efforts at finding it. All I'm saying is that it is very, very, very easy to hold high views, defend right positions, promote acceptable behavior, and sign accurate confessions and yet still find ourselves governed by other things. Indeed, I think it's just like us to allow the truth to almost mask our truest desires. As a result, we delude ourselves into thinking that if we talk enough about the truth, if we use orthodox lingo, if we preach the truth (or at least claim to do so), if we are familiar with all of the best authors and all of the "in" books, if we defend, teach, write about, and proclaim our favorite doctrines, then we have pretty secured our own spiritual stability. But the subtle, the unspoken, is too insidious to allow ourselves to fall into this trap. As valid as all these "truth practices" can be, we need constant reminding that what matters most is not how much we know intellectually or how impressive our official stance but how much we embrace the truth personally.

God save us from those pernicious habits, those ingrained trends, those unspoken tendencies to live our lives in ways that contradict our nice-sounding formulas and programs. Lord, save us (save me!) from the power of the subtle!

Ex Nihilo!

When I was a kid, I used to help my Aunt Louise make cakes from scratch. She did most of the work, of course, but I assisted. Together we collaborated on these baking projects, creating many a tasty dessert.

It's pretty cool that we can create. Indeed, human beings are extremely gifted, being able to invent all kinds of gadgets and gizmos and countless useful (and useless) creations. We have this capacity, of course, because we are made in the image of the master Creator. He creates, and so we, like him, are able to make things.

But here's the crazy thing: When we create, we make use of materials that already exist. God, on the other hand, doesn't need to use a thing. My Aunt was good, but I'm pretty sure she would have had trouble making a cake without flour, butter, sugar, and various other ingredients.

There's an old Latin phrase, ex nihilo, which means "out of nothing." In the beginning God created out of nothing. Let this filter through your mind for a little while. God stood at the edge of nothingness and created everything. With no raw material with which to work, the Maker began to make the cosmos. With no spare parts to utilize, God spoke the universe into existence.

Like I've said, we have the capacity to create some pretty amazing stuff. But we cannot make bikes, cars, buildings, sports stadiums, works of art, etc. out of nothing. Much less do we possess the ability to create atoms, quarks, strong and weak nuclear forces, light, galaxies, planets, or anything else you can think of . . . out of nothing!

So, what's the point? I guess, it's just that this God people talk about (or curse), this Being to whom we owe our very existence, far exceeds our ability to (completely) grasp. Consider this the next time you gather your tools and your parts to create . . . whatever it is you make. God created out of nothing. Ex nihilo--the very thought is captivating.

Looking for God

Where is God? And where should we look for him? Some, in seeking to answer these questions, have ignored or minimized the truth question, thinking that God's imprint is located in literally every place and within every religious system. Without getting into a discussion about God's role in world religions, it is at least clear from a biblical vantage point that not everything honors God. There is such a thing as evil (the topic of another discussion), and whatever it is, it contradicts the good purposes of our Maker. Thus, to indiscriminately "see" God in everything is to run the risk of actually missing him. Again, the truth question will not go away.

Then again, those within the church who are concerned about the truth question can become overly cautious and defensive in their stance. Though the Bible is rightly seen as our paradigm shaper, an overly rigid view can actually place unnecessary and even harmful limits on our perceptions. Some, in other words, are so concerned to "be biblical" that they fail to recognize that the Bible itself depicts a deity whose activity extends, shall we say, outside the pages of Scripture.

Thus, while we must immerse our thoughts in truth, allowing Scripture to impact our perceptions, we must also--in accordance with the Bible's own mandate--keep our eyes open for the presence of God all around us. My sense (if I have any at all) is that large segments of the church, especially among those who consider themselves the gate keepers of truth, are so fearful about misrepresenting God that they are prone to miss him.

God can come to us in an ocean breeze, in the sounds of children playing, in the aromas of nature, in the tastes of wonderful cuisine, and in our relationships with loved ones. In our pursuit of the truth (in Scripture), we mustn't allow ourselves to miss the Truth (God himself) as he makes his mark in countless ways. Though Scripture has a parameter-setting function (providing guidance for how, why, and what be believe), it also (primarily?) has a liberating function, opening our eyes to the beauty of God in our midst.

Thoughts on Faith

It's talked about all the time, but what exactly is it? What is faith? Though its described in many ways, the Reformers were onto something when they delineated three important elements. Faith, they said, involves (1) Facts, (2) Belief in the truthfulness of those facts, and (3) Trust in those facts.

Facts, of course, are pieces of information. When we believe in something, we possess a certain amount of awareness of it. When we cross a bridge, for instance, we normally do so because we are aware that it 's there. Faith includes at least basic facts.

True faith, according to the Reformers, also entails a belief that the data we possess are actually true. Thus, we will cross a bridge only if we believe that it will sustain us. Faith, then, involves a belief in the trustworthiness of certain facts.

But faith is also more, for it includes the element of trust. Genuine faith, in other words, actually ventures out onto our illustrative bridge, entrusting one's self to its stability. Faith includes personal trust.

All of these facets or depictions of faith make sense, and I believe the Reformers did us a favor when they highlighted them. Still, faith is not always so easily defined. Indeed, as true as these components might be, they do not afford us any absolute insight into the state of our or other people's faith.

Since faith is an internal matter of the heart, it often wavers in even the best of Christians. Indeed, some of the most sincere followers of Jesus have struggled with faith issues, wondering if they are rightly related to God.

There are a number of scenarios that stretch the Reformers formulations. What happens, for instance, when doubt enters into the picture? Can a doubting person also believe? How much doubt is too much? To put it another way, how much confidence is enough? Faith the size of a mustard seed seems to be adequate, but what happens when the mustard seed itself is buried in faithlessness that is the size of a field?

Then, there is the matter if trust. We know we're adequately trusting in a bridge when we step onto it. But how do we know that we have ventured out onto Jesus? We are psychological beings, and our psyches don't always function reliably. To this end, how many of us have played mind games when thinking of our standing before God? "Am I believing, or am I simply relying on my adherence to certain orthodox formulae?" Sometimes, it's difficult to know for sure.

Of course there is also the basic problem of knowledge. What is knowledge, and how much is sufficient? Furthermore, what happens when our knowledge is imperfect (which it always is), when what we believe is a combination of truth and error?

The Reformers ideas are helpful, as far as they go. But faith can be and often is more slippery than our best depictions of it. So, what should we do? First, let me be clear in saying that I do think it is helpful (even necessary) to describe and illustrate faith. But I especially think that we must emphasize and seek the true object of faith, God's one-of-a-kind Son, Jesus. To this end, our ultimate hope is found in the soul's ongoing, albeit often wavering, desire to connect with him. "Lord, I don't always understand faith, and I'm often confounded by my own lack of ability to, shall we say, grasp it. But, despite my inabilities and my goofiness, please allow me to be connected to you, the very author of faith. At my best moments, I think I believe. Help my unbelief and give me faith."

Theology or God?

Certain Christians specialize in theology, ideas about God. This is a wonderful practice, for ideas about God affect the way we relate to him and the way that we live. Sometimes, though, this attitude produces a Christianity that is primarily theoretical. In the worst cases, it yields an empty, close-minded, and even hypocritical faith.

Other segments of the church favor a more practical approach, preferring to get their hands dirty for the kingdom than to sit around discussing it. Or, perhaps, they desire contact with God himself and not merely the discussion of ideas about him. These, too, are wonderful impulses, for we are definitely called to connect with God and to give genuine expression to our spirituality within the nitty gritty of daily living. Still, those who take this approach sometimes fail to see the (long and short term) impact of ideas. As a result, their actual practice of love is not what it might be (ironically, because they lack some of the ideas that foster such love!), and they open themselves up to various errors, both practical and theological. Likewise, they convey the false impression that you can pretty much believe whatever you want so long as you're "nice" about it (without a word from God, it can be difficult to distinguish niceness from foolishness).

It seems to me that both of these extremes miss the point. Theology--our ideas about God--are supposed to impact the way that we live. That's why it's described as "the truth which is according to godliness" (Titus 1:1). Likewise, our lives are supposed to impact the doing of theology, requiring that we make sense of the faith as it applies to the real situations we encounter. A faith that can't cut it in everyday life is not biblical faith.

Once again, we are called to embrace the tension of "both-and." Ideas matter immensely, and we must care enough to contemplate the big issues of life, seeking to locate and then follow the truth. In a word, theology is necessary. Likewise, if we are going to be true to the gospel and its author, we must be brave enough to take the truth to the streets, allowing life to challenge our current conceptions. God's presence in life drives us back to our sacred texts, compelling us to locate the truth and wisdom required for handling our dilemmas. Sometimes, our current beliefs are confirmed. Other times, we are forced to reconsider our interpretations.

Truth was never intended to be divorced from life. In fact, our daily affairs should remind us, as the Bible has for centuries, that God is not merely an idea but also a person. Indeed, he is an ever-present person, and his goodness and grace permeate his world. What we must see, then, is that the truth of God and the God of truth intersect and overlap. Thoughts about God, derived primarily from Scripture and our traditions, intertwine with the ever-present One himself, who governs daily affairs and touches human souls.

Thus, it's not enough to theorize, though it is necessary. Nor is it enough to bask in the presence of God and in all that he shares with us, though this too is necessary. What we need are proper ideas about God, coupled with a longing to connect with him personally.

God can be found both in his Word and in his world. Though we are liable to misinterpret him, or to completely miss him, he is in fact located in both places. Theology helps us to locate God in the world, while God's presence in the world helps us to better formulate our theology. Keeping these together enables us to encounter the truth--both abstract and personal--in powerful and exciting ways.

"I (sort of) don't believe in time"

Time, why you punish me?
Like a wave bashing into the shore
You wash away my dreams.

Time, why you walk away?
Like a friend with somewhere to go
You left me crying.

Can you teach me about tomorrow
And all the pain and sorrow
Running free?
'Cause tomorrow's just another day
And I don't believe in time.

In these significant lyrics, Hootie and the Blowfish sing about the frustration and mystery associated with time. Time marches on, and none of us can stop it. Just this afternoon, in fact, I was speaking with a friend about former times, reminiscing about things that we experienced together. Yet, as we conversed, it was obvious that the matters about which we spoke took place quite a few years ago. Time flies . . . whether or not we're having fun.

I'm not sure all that Hootie intended when these words were penned. My take on it, though, is that it is difficult to watch the years going by so rapidly, especially, I think, when we consider the good things we have encountered. In some ways, the blessings of life tend to slip away from us. Indeed, every year when we go on vacation the anticipation of vacation's end seems to hang over us. We love being together in a beautiful place (Cape May, NJ is our usual spot), yet we sense how quickly our vacation time goes.

This being said, my version of "I don't believe in time" is not simply a recognition that time gradually swallows the events of our lives. Likewise, it is not a philosophical statement about metaphysics. For me, it is a clear recognition that the good we experience truly isn't supposed to end. To say "I don't believe in time" is to state firmly that I don't believe in the end of those things that matter most. As a Christian, my hope is that this world will be absorbed into the next (How? I'm not exactly sure) and that the genuine treasures of our existence--the relationships, the love, the truth, the beauty, etc.--will indeed endure. To sing "I don't believe in time" is to remind myself that the things I love most will not be thwarted. Therefore, we are free to love, to ponder, to serve, to care . . . precisely because these things cannot, ultimately, be defeated by time. Indeed, it's because I believe in never-ending time (i.e., eternity) that "I don't believe in time." Thanks, Hootie, for the great song and the sad yet hopeful message it brings.

Above and With

God is the cause of all there is, the Maker of heaven and earth, the One whose will cannot be thwarted. He writes and directs history, and His power is unlimited. Everything ultimately traces back to his plans and actions. He is transcendent, that is, above us.

But God also intervenes in history and becomes a part of his own story. He "rubs shoulders" with people, alternately rejoicing or grieving over their choices. God pleads, responds, interacts, and relates to men and women. He is immanent, or with us.

Of course the combination of these traits in one being is one of the great mysteries of the faith. How can God sincerely interact with those whose destiny he at some level determines? In what way is it possible for him to retain his sovereignty over people while simultaneously entering into meaningful relationships with them?

So baffling is this mystery that some have sought to smooth out the "rough edges" by minimizing one or the other of these truths. If, for instance, we portray God as if he is only a king, we can treat the language of God in relationship with his creatures as merely anthropomorphic; in other words, the Bible speaks as if God relates to us, but his real activity is that of reigning. On the other hand, if our conception of deity is that he is merely our friend, there will be little need to be concerned about the control he exerts over our lives; he's simply a "good guy," who wouldn't dare interfere with our plans.

But God is not so easily defined. As baffling as it may be, he is both our king and our friend. His genuine interaction with us does not in the least detract from his Lordship over our lives. He is the divine Lord, and he expects us to obey his will. Then again, his kingship does not in the least detract from his sincere desire to accompany us through life's journey. Thus, God communes with us, and he also rules over us.

Here, then, is the point: If we truly want to capture and be captured by God as he really is, it is essential to allow these paradoxical realities to co-exist and have their sway in our thoughts and lives. We must recognize him as both personal comrade and incomprehensible Lord, closest companion and governor of all things, spiritual confidant and ruler of human destiny. While there are surely times when we need a dose of one or the other of these truths, the overall goal must be to accept both of them. Seeing God in this way frees us to respond to him as we should, for we are called to live a life of combined awe and acceptance, embracing the mystery of the one who is simultaneously above and with us.

VH-1, Postmoderns, and Historical Situatedness

Just today, I was watching a show on VH-1, which reviews the events from years past. This particular program was looking at highlights from 1981, and it was, in typical fashion, recounting the popular songs and people from that time in a rather "humorous" way. Here's how it works: a variety of pundits add their comical recollections of what took place in a given year. To be honest, some of what they say is very funny, as they look at what was "in" at that time. It is amazing to consider how foolish we can appear!

Still, the admittedly funny and valid aspects of the show aside, there is something that just doesn't sit right with me. There is, shall we say, a kind of historical pride that comes to the surface when we analyze that which preceded us. Don't get me wrong. Such analysis, especially when performed with a comic twist, can be both legitimate and helpful. However, when those who are making the judgments fail to see the reality of their own historical situatedness, there is the potential for pride and error.

There is a parallel here with certain postmodern-oriented Christians (of which I would count myself one), who sometimes stand against the ideas and practices of traditional (modern) believers. Many times, of course, their critique is warranted, and I, for one, am no friend of certain modern trends. We simply must be able to correct and avoid the mistakes of those who came before us. But in the process we must never forget our own situatedness. As mentioned above, some of what moderns did was correct, at least for a time. Other things should be rejected. And, believe it or not, some modern practices are actually helpful and enduring.

The point here is that we must not think we are immune to the errors and wrong-headed attitudes we observe in others. One day, and it's already beginning, we will be critiqued by others (and by ourselves!). Then, we will understand that some of our cutting edge approaches were wrong, some of the things we opposed were (at least partly) right, and some of our criticism was too quick and harsh. Likewise, for all the postmodern discoveries that we've made, we will realize that we, too, like our modern friends, are prone to historical pride.

Let's face it. We are doing at least some things right now--socially, culturally, and in the name of science or religion--that we will one day reject. We're not doing these wrongs things on purpose, of course. If we knew they were wrong, we'd avoid them. But, and this is key, we do not have the historical perspective of a future onlooker, an analyst from tomorrow.

What this means, I think, is that our criticism of the past should be tempered by a deep sense of humility, and a recognition that we have our own blind spots, areas where we might not be doing it quite right. Likewise, we should realize that some of the things we deem silly might have been just fine for their time (hoola hoops, bell bottoms, disco). If everything that used to be in fashion was as outlandish as we seem to think, how did these fashions gain polularity in the first place?

So, let's try our best to remember that we are historically situated, located in our time. To the degree that we do, we will shield ourselves from historical arrogance, stay alert to our own errors, and orient ourselves to that future time, which we experience in part now, when all times are gathered up in the presence of our gracious Lord.

Needy and Blessed

Every once in a while I am reminded of just how weak I am. For all the effort I (we) put into doing various things and participating in numerous projects, the fact remains that there is so much that we cannot do. Indeed, even what we can do hinges on the permissive will of our Creator.

When it comes to my future and the future of my loved ones, I need God's guidance and grace. In more ways than I can count, I require divine assistance and mercy and whatever else there is. Thus, while it is totally proper to utilize our gifts and make use of our time, all of it depends on something, or rather Someone, who is greater than any of us. I think we need to remember this fact so that in all of our thinking and planning and doing, we lean on God--asking for his continual and loving intervention and thanking him for his many blessings.

Opening Confessions

Let me be honest. I don't quite fit into anyone's paradigm. This is due, I am sure, to a combination of factors, including my own idiosyncracies (the stuff that makes me . . . me), personal circumstances (my life experiences), and the often mysterious plan of God.

This being said, here are some of the things that help shape my perspective:

(1) I am a Christian.

This means--at least in theory--that I am trying to follow Jesus. I don't pretend to have figured out all that this entails, but I am convinced that Jesus is the unique Son of God and that it makes sense to align our selves with his purposes.

(2) As an extension of the previous point, I believe that our Creator has revealed himself to us.

This revelation occurs in and through the Christian Scriptures and also in many places throughout the world. Thus, God speaks specifically through the Bible and also in other ways. What God is saying in our lives and in the world generally should impact our approach to Scripture. Life drives us back to our sacred texts. At the same time, this is no call to relativism, for Scripture itself remains the touchstone for all truth claims.

(3) I believe in the knowing/not-knowing tension.

By this, I mean that some things can be known, while other things cannot be known. This is especially true when it comes to the things of our Maker. He has revealed things to us, which can be discovered and grasped. On the other hand, many things are beyond our ability to understand.

Of course taking such a stance does not afford us with easy answers as to when we can or cannot understand a given subject. To this, I simply respond that this is the way things are. Thus, we can and should do our best to understand God, ourselves, and life in general. Understanding truth requires an ongoing effort, and there's no reason to give up the pursuit. Then again, some things are a lot more difficult to comprehend. In these cases, we must avoid being overly dogmatic and be willing to embrace (not just allow for) mystery.

Some things that are mysteries for me? + That Jesus is both divine and human. + That God is both 3 and 1. + That God can both govern the universe and yet still interact within it. + That divine sovereignty and human choice can coexist. + That a good and ruling God can allow so much evil and suffering and not be "called on the carpet" for it. All of these things, I believe even though I cannot explain them in any comprehensive way. They are mysteries to be explored, not fully understood.

(4) At some level, I think we need to be both conservative and liberal.

That is, some things are worth maintaining, and other things are not that important. We must delineate those ideas that are to be defended and proclaimed from those that are not. As such, I am often frustrated in what I observe. On the one hand, I can't stand the overly defensive and often arrogant posture of those self-proclaimed guardians of the faith, who seem to think they have God in a box. For them, life is simple, they are right, and everyone else is wrong. That's a bit simplistic, I know, but it captures the attitude of many. On the other hand, I despise the flimsy, too loose, politically correct agenda of those who oppose anything that sounds too absolute. Some of these are ultra-liberal types, who specialize in attacks on virtue; these self-proclaimed "experts" are under the dellusion that we actually need their guidance. Returning to my original point, we must hold onto that which is solid, while remaining open to anything that might aid us in our pursuit of truth.

(5) I'm somewhat of a "gut instincts" rebel.

There is in me a tendency to stand against anything that feels wrong and to embrace anything that feels right. Sometimes, this gets me into exciting situations. Other times, it just gets me in trouble.

(6) I firmly believe in a journeying paradigm.

As already stated, none of us has this whole thing figured out. The mystery of it all, the ignorance that is in all of us, the complexity of life--these things and more demand that we continue to think, to live, to grow.

(7) I'm listening for (and to) the music.

The music is playing all around us. You hear it in nature, in art, in movies, in culture, and especially in relationships. While I am sometimes spiritually "hard of hearing," there are times--thank God--when I truly hear the music, what our Creator is saying and playing.

There are other things I might have added to this list, but these will do for now. Here, then, are some of my personal presuppositions, my current concepts, my governing thoughts. I suppose you could describe these as my opening confessions.