A resolution kept

The other day I was thinking about changes that need to be made in my life. In other words I was thinking about resolutions. To be honest, I am not overly attracted to the New Year’s resolution thing. It’s not that I’m against such things, per se. It’s just that I think it is silly to wait until January 1 to begin. Of course it can also be argued that any “excuse” for positive change is a good one. So be it.

Of course there is a much bigger problem when it comes to resolutions, which is that I seem so unwilling/unable to follow through with them. Thus, the other day as I walked around thinking about changes that I should make, it dawned on me (for about the millionth time!) that I keep on hoping for the same things . . . and I keep on failing. I even said to myself, “What makes this promise any different than any of the others?” You know how that feels, don’t you? You say to yourself that this time will be different. This time you will be more sincere or determined or whatever. Yeah, right.

Okay, so I am spiritually inept. This might explain why I sometimes find myself saying things like, “Man, I am an idiot. Will I ever change? Lord, I promise that this time I will ___________.” Yeah, right. Of course we shouldn’t minimize these promises, these determinations of ours. Indeed, who knows, perhaps we are making progress, albeit very slowly. So, I guess we should continue with our resolutions. But–and this is essential–there is also something else to consider.

While I was feeling sorry for myself and going back and forth between frustration and determination, it dawned on me that one thing hasn’t changed. One resolution has been kept. One person has not gone back on his promise. God was still there with/for me! Amazingly, he was still there to hear my complaints, my poor excuses for repentance, my pitiful confessions, my not-so-sincere determinations to change. He was still there to listen to me, forgive me, absorb my wrongs, and walk by my side.

None of this should surprise me, of course. After all, he did say that he would love me with an everlasting love, that he would be with me until the end of the age. How incredibly thankful I (we) should be that he does not forsake me (us)! How immensely grateful I (we) should be that his love is a gracious and merciful determination and not one that dependents on my (our) faulty resolutions!

Who knows, if I were to think more often of his indestructible commitment to me, if I were to contemplate more regularly how infinite his love is, even my defective promises might be slightly more efficacious. Perhaps, this is what is intended when we read that “we love because he first loved us.” Yeah, his love undergirds and guides and sustains our efforts. Indeed, as weak as our resolutions may be, his are firm, certain, and driven by immutable love. What do you know–a resolution that is kept!

rather arbitrary (and incoherent?) thoughts on knowledge and salvation

These are certain questions that deserve on-going consideration. For instance what exactly is the Christian message? And, what does it mean for Christians to share this message?

On the surface, of course, these are easily answered inquiries. As an evangelical, it is clear enough that the Christian message is the good news of Jesus–that he lived, died, and was raised on our behalf, and that we can find life in him. Our duty, therefore, is relatively easy to understand; we are to tell others about this good news. So far, so good.

But, things are not always as easy as they first appear. For instance what exactly must a person believe about Jesus’ life, death, and resurrection in order to truly know him? Indeed, what identity must we ascribe to him, what must we believe about him, in order to say that we truly know him? These are difficult questions, and–in my opinion, at least–a distinction must be made between a number of things:

1. First, there is what we might call propositional knowledge.

These are not mere addendums to our faith, irrelevant labels that we attach to the object of faith. Rather, they are divinely given insights into the nature and purposes of the one in whom we are to place our trust. Of course knowing facts about a person is not the same as actually knowing that individual. However, proper knowledge about a person can (and should) facilitate a better relationship with him or her. Any time you get to know anyone, it helps to know things about that person. What is so-and-so like, and what makes him/her tick? Does he/she have any ethical standards? These and related issues are important. Indeed, having prior knowledge of these matters can greatly aid us in choosing our friends. While facts can be abused, and though they are never enough, they are still necessary. At some point, we simply have to know something about the people with whom we want to have a relationship. When it comes to a relationship with God, we will want to understand at least some things about him.

2. Next, there is what might be termed personal knowledge.

In many ways, this is the type of knowledge that matters most. When we get to know others, we also learn about them, their hobbies, likes, dislikes, etc. Often, though, it is simply by spending time with others that we acquire knowledge of them. So it is with God.

Let’s be clear. We are clearly responsible for laying the groundwork for a relationship with God. This includes informing others of God’s requirements, character, and promises (# 1 above). At the same time, we must never forget that God is a person and not a mere concept. Just like in other relationships, therefore, it is certainly the case that we can know him truly without knowing very much about him. This is not to minimize the helpfulness of information, especially when that information is disclosed by God in Scripture. Still, we cannot reduce God to our best doctrinal articulations of him. Indeed, “the doctrine that is according to godliness,” which is one way that Paul terms it, is that teaching that draws us not to formulations or statements of faith, per se, but to a Person.

The point here, then, is that we must treat God as the ever-present person that he is. In the final analysis, our hope is that people, ourselves included, are connected to him.

3. Another type of knowledge, which in many ways creates the context for other knowledge claims, involves narrative.

While propositions provide facts about a given topic, stories provide the narrative framework by which we understand and interpret those propositions. As postmoderns have reminded us, a good deal of what we believe and how we think and live is related to the stories we accept. Today, there has been an increased appreciation for stories–both ours and those of others.

Too often in the past, the church has specialized in abstract ideas about God; these were often separated from the stories from which they were originally embedded. As a result, many believers tended to emphasize a formulaic brand of Christianity, a bunch of memorized theories about God that we were supposed to memorize, meditate upon, and share with others.

But, even a cursory look at Scripture reveals that much of it is narrative in focus. From old testament accounts of the nation of Israel to the story of Jesus and the early church, the bible is very much oriented to the story. Thus, the biblical documents are intended to convey not only thoughts about God (facts about him) but the stories within which these facts take shape and make sense. Of course stories contain facts, too. But, they also convey the flow of historical situations in which God and his people relate. As such, they provide the context for knowledge. They reveal to us the real-life historical situations within which we can connect with our Maker. It is in this sense that narrative is a type of knowledge. In any case the notion of story is an important aspect of what it means to know in general and to know God in particular.

4. While facts matters, it is difficult (if not impossible) to ascertain exactly how facts are translated into relationship.

Facts can be, and often are, pathways into a relationship with God. We know something about him, and so we go to him in faith. Still, there are many things we don’t completely understand. For instance how much knowledge is enough to constitute saving faith? How much error can be mixed in with our faith and yet that faith remain true? What happens when we doubt or when we aren’t sure about certain tenets of the faith? To these and other issues, there are no simple answers. No one has complete knowledge of God. Everyone’s belief system contains some measure of error. And many good people are plagued with doubt. At the same time, there is clearly a distinction in Scripture between the true God and false gods, between genuine knowledge of God (which leads to life) and error (which leads to death).

What this means, practically, is that it is important for us to do what we can to know what we can about God so that we can accurately communicate knowledge of him to one another and to others. On the other hand, it is equally relevant that we don’t assume that we know the hearts of individuals, for only God can see the heart. Thus, while we don’t want to be naive in our assumptions about the spiritual status of others, we can (and should, in my view) retain hope that a merciful God is able to access and rejuvenate the hearts and lives of individuals who possess less-than-ideal knowledge about him. Hmm, I wonder if we ever fall into that category.

5. True faith produces fruit, but we need to be very cautious about the judgments we make about others.

You can tell a tree by its fruit. In fact this fruit is delineated for us in Scripture and includes such virtues as faith, hope, and love. But, and this is important, it can be difficult to measure what these and other traits should actually look like. Don’t believe me? Just read the Gospels, for there you will observe the very epitome of faith, hope, and love being consistently misunderstood and misrepresented. Be careful, therefore. While we must not reduce holiness to a gushy feeling or some sentimental nonsense, we also be cautious about the judgments we make about people. Indeed, I have sometimes noticed that certain people who don’t look “Christian” by certain “church” standards (they curse, drink, smoke, or whatever) are the ones who must often give expression to traits that matter most (love, joy, peace). We must be humble, hopeful, and wise about these matters.

Concluding Thoughts

It is important to treat others with generosity and grace, hoping for the best, expecting and searching for signs of the Spirit, and acting in ways that mirror the love of our compassionate Savior. He not only opposed the pride displayed by those in his day who were (supposedly) “in the know,” but he consistently interacted with and shared the surprising grace of God with those whom the religious establishment relegated to a place outside the community of God. May we learn to follow him, always pondering the meaning and application of knowledge and truth, never knowingly compromising what God has evidently revealed, and forever looking with gratefulness and humility to the one who is our life.

Thank God for . . . Christmas

Thank God for . . .

time off from work,

opportunities to be with family,

opportunities to be with friends,

Christmas lights,

good food,

the wonder of Christmas morning,

great holiday shows,

the tremendous themes of one of my favorite movies, It’s a Wonderful Life,

the smiles of beautiful little (and not so little) children,

whatever measure of health we are experiencing,

LOVE,

the God who is love,

that unfathomable demonstration of love that took place when God became a man in order to live, die, and conquer death for us,

Jesus.

Merry Christmas!

Incarnation--Special Mystery

In a very real sense, God has always been with us. He is, after all, the Maker of all that is, the omnipresent Creator. Thus, people have always been able to call on his name and request his assistance.

But something special happened that first Christmas. The God who had always been present actually took a giant step closer to us. Instead of simply being “in the neighborhood,” rather than merely peeking into our world, God became one of us. Indeed, he not only stooped to become a human being but he forever united himself with humanity. The Lord from heaven, without losing his magnificent divinity, permanently took on the nature of his creatures.

What sort of strange metaphysical accomplishment is this? How can the infinite be joined to the finite? What exactly is the formula for incarnation? These and many other questions remain basically unanswered. Sure, we can (and must) do our best to make sure that we stay within orthodox parameters, stating and thinking about the hypostatic union in ways that are consistent with Scripture. Still, at the end of the day, we are always faced with immense mystery.

God becomes a human and reunites fallen humanity with its holy maker. God becomes a man in order to reconnect heaven and earth. God becomes a man to rescue you and me from our rebellion, our stupidity, our selves. God becomes one of us in order to show us love and, in the process, to rejuvenate and reshape our hearts and lives. God becomes a member of the human race, and in doing so shows us our truest purpose.

Christmas is many thing to many people. But, above all, it is about the miracle of incarnation and the fruit–especially that which came via his eventual death and resurrection–it would yield. The Lord of all is now a human being, the Son of God is a man, and he did it all . . . for us! As we sing: “Pleased as man with man to dwell, Jesus our Immanuel.” Wow! Thank God for such an incentive to joyful living. Thank God for this genuine hope, this reason to sing!

screwed up, sorry . . . and forgiven

Let’s face it. We are often blind to our own weaknesses and conveniently forgetful when it comes to our own inadequacies. Far too often, we don’t see things the way they really are, which is a shame.

This is all the more reason to think, speak, and act properly when we do come to our senses and becomes cognizant of our foolish ways. With these things in mind, I’d like to apologize to everyone for all too often being so inept.

I can’t keep track of (and don’t want to) the times I’ve said stupid things to people I love. I am sorry.

It would be impossible to tabulate the number of temper tantrums I average each day. I am sorry.

Only God knows how many idiotic thoughts have passed through my empty head and how many good things I’ve allowed to escape my heart. I am sorry.

It scares me to think of the number of times I’ve done the “right” thing with wrong motives. I am sorry.

On and on I could go, listing the errors, the goofy choices, the sins that I’ve committed. A super computer couldn't possibly keep up with them. Again, I am sorry.

Why, you ask, am I saying these things? Well, to be honest, I have no reason in particular. Indeed, I suspect that my “I’m sorry’s” are themselves weak, incomplete, and hypocritical. I just think it is good to acknowledge these things once in a while. That’s all.

This all brings me back to my need for forgiveness and grace, and that’s what it’s all about, isn’t it? Yeah, I’m a goof, but God is good anyway! Sure, I am incredibly inconsistent when it comes to doing good, but God is forgiving. Yeah, my behavior seldom matches up to my grandiose claims, but the Lord is gracious.

I suppose God’s grace should undergird everything about us. When we’re doing okay (at least when we think we are), it can be traced back to our good Creator. On the other hand, when we’re not doing so well, it is God who receives us back so freely.

Why is that I am not more astounded by his love, stunned by his acts of forgiveness, blown away by his incomprehensible mercy, astonished by his countless provisions? Even here, I have to own up to my ignorance. One again, I am sorry.

Thankfully, though, no matter how many times I mess up, the One who is goodness and love is there to meet me, to greet me, to embrace me, to love me. Though my expressions of regret are often lacking, while my best acts repentance are inadequate, though my admissions of guilt are laced with imperfection, he loves me still. I guess that’s what everlasting love is all about, huh? Sorry, but I usually miss that.

So, what are going to do with such a dense guy? Forgive him? Yeah, I like that, and that’s something about which I am not in the least sorry! :-)

Humility and Life Perspective: Applying Postmodern “Skepticism”

The world is not what it used to be. With the profound impact of technology, especially the worldwide web, we now have access to people and to information that was once unavailable. It is truly the case that we are a part of a community that spans the world. As a result, there is an increased need to counter misunderstanding and somehow learn how to co-exist, that is, to get-along-with one another.

Sometimes, however, the attempt to respect all opinions has led to a type of relativism, which the Christian church has rightly resisted. Not only is it impossible to live with outright skepticism, but the very idea that truth cannot be determined is a self-contradiction. To say with certainty that one cannot be certain is double-talk. At any rate, extreme versions of postmodern skepticism do not bode well with a Christian worldview.

This being said, some have gone too far in their efforts to resist postmodern influences and, as a result, have neglected certain beneficial postmodern features. Indeed, I would argue that today’s cultural influences ought to coax us back to the Bible, where we find truths that have too long been hidden or treated lightly. One of these truths is humility.

While the Bible is teeming with exhortations to avoid pride, many of us have ignored these biblical injunctions. Though we talk a good game, too often we fail to apply humility when it comes to our theological, evangelistic, and ecclesiastical views.

But postmodernism at its best is consistent with Scripture’s own portrayal, which encourages us to espouse, embrace, and embody a view of knowledge, life, and ourselves that is a bit more modest than that often found among certain overly zealous believers. With these things in mind, here are a number of ways in which this might work its way out in our lives and ministries. Each of these deserves further elaboration, but for now I simply list a number of ideas.

1. We can understand truth but never perfectly.

2. We can know God truly and sufficiently but not exhaustively.

3. Our evangelism ought to be confident but never arrogant.

4. Our views of those outside of the faith should (when appropriate) be rightly critical but not overly judgmental.

5. Controversy can often be settled but not always.

Lest I be misunderstood, it is very, very important to understand that none of this is intended to be an excuse for exegetical laziness or theological sloth. Neither does it is any way eliminate the appropriate place for dogmatism about many things. Indeed, I think it can be argued that those who most consistently exude humility are the very ones whose dogmatic claims are most easily received. That is, when a humble person speaks with passion, that person must, given his/he general demeanor, have good reason for being so forthright. Thus, true humility paves the way for appropriate measure of boldness and straightforwardness .

An acknowledgment of partial knowledge, an awareness of our less-than perfect perception, and a realization of God’s transcendent greatness ought to lead us in a much more biblical direction. Coming to grips with our limitations leads to humility. And humility, of course, is the proper stance of people toward God. What’s more, an awareness of the incompleteness of current understanding is not a cause for a “wimpy” or “wishy washy” theology but rather is an incentive to increased study and research. Those who know that they haven’t "arrived" are more apt to openly and honestly pursue the truth vigorously. Along the way, and in keeping with Scriptural directives, they are more apt to encounter the One who is truth incarnate. He himself says it this way: “This is the one I esteem: he who is humble and contrite in spirit, and trembles at my word.”

random thoughts on evangelism in a postmodern world

For many non-Christians, just the thought of encountering a Christian "evangelist" is likely to incite discomfort, if not anger. One reason for this is that the church’s attempts to "preach the gospel" have all too often come across as arrogant, overly intrusive, condescending, high pressured, and, well, just plain irrelevant. Indeed, too often our ecclesiastical traditions work against even our best motives, and we end up hindering the progress of the gospel, unnecessarily offending those who most need help.

It seems that in our desire to share the truth, we have somehow forgotten that, among other things, we are to share it "in love," that is, in a way that is personal, easy to hear, and applicable to the particular situation we are addressing. Likewise, we have become overly content with our own brands of ministry, even to the point of being critical of anything that disrupts "the way we’ve always done things around here."

Unfortunately, much of the church has failed to come to grips with the many societal shifts that have taken place over the past few decades. In short, we’ve been unable (and, often, unwilling) to approach postmodernism in an evenhanded fashion. Concomitantly, we have simpy assumed that our beliefs, strategies, and expressions of faith are unquestionably best and right.

Among the worst features of "modern" Christianity, that is, a Christianity that is intertwined with the rules and assumptions of the modern era, is the tendency to engage in manipulative techniques, to force-feed Bible verses, and to offer simplistic solutions to life’s dilemmas. Many postmoderns have rightly rejected such practices, which is a good thing. Unfortunately, however, many of these same people have come to equate Christianity with its worst adherents and its most unbiblical routines. As a result, many turn a deaf ear to the Christian gospel, or at least to the modernistic formulation of it. To be honest, I have often found myself agreeing with this assessment.

How, then, should we respond to this situation? In what way can we reach today’s world with the good news of Jesus? While many have opted for "the old time (but seemingly worn out) religion," and though others only pay attention to the worst elements of recent cultural change, surely there must be a better way.

What we need, I think, is a serious (yet careful) rethinking of the biblical data, an honest appraisal of the best (and not just the worst elements) of postmodernism, and a fresh application of ancient truths to today’s situation. Rather than defending the status quo, we are in desperate need of believers who are willing to be trailblazers, people who take seriously both God's word and his world.

Contrary to overly negative critics, not all contemporary tendencies are harmful–though some are–and certain trends might even be God-given opportunities to engage in a type of ministry that is refreshing and new. If this is so, we surely need to trust God to enable us to see what he is doing around us each day.

Celebrating the good . . . Roll Tide!

I live in a relatively small city that is known for many good things. Recently, however, the emphasis has been on our local high school football team, Pottsville Area, which has qualified for the state championship this coming Friday. For those who don’t know, the Crimson Tide, as we are known, is not your typical team, and the pride and enthusiasm that flow from this community is anything but average. Indeed, over the course of the last month or so, the momentum has gradually increased, and the entire city has fixed its attention on the Tide.

Everywhere in town, there are banners, and everyone seems to be repeating the school’s mantra, Roll Tide. Indeed, Roll Tide signs can be seen in almost every place, from local convenience stores to the windows of countless homes. Literally thousands of fans and supporters have been energized by the accomplishments of these fine young men. (As an aside, these boys truly are fine in every sense of the word. From their intellectual accomplishments in the classroom to the character they exude in their daily lives, they are great kids!)

The high school itself is filled with streamers and numerous illustrations of school pride. We are even conducting a contest in which students adorn their respective homeroom doors in Crimson Tide decor. (I’m a bit bias, but I think my homeroom in the best of the lot!) Earlier today, in fact, there were people from the local newspaper, who were taking pictures and asking about our homeroom. (By the way, I teach at Pottsville High.)

All of the hoopla surrounding the football team has caused me to do a bit of reflecting. It is truly exciting to be in the school. It’s fun, exciting . . . (there must be a better word) . . . it’s electric. The team, the coaches, the student-body, the faculty, the fans–all are bound together by a single purpose, sharing a common experience.

I truly feel blessed to be a part of all this. It is a fantastic time, and every day seems to bring more of the same as we prepare for and anticipate Friday’s game. In fact I just said to my wife that this must be (in some way) what heaven is about; it’s like a perpetual celebration! Numerous times each day I am literally energized by the feeling of being a part of such an experience.

Of course I am not equating football with God. And I am not pretending that everyone involved in these recent events is somehow drawn closer to God. What I am saying, however, is that this situation illustrates what it ought to mean to be connected to God and his ways. To belong to something special, to feel a deep sense of pride and purpose, to experience a sense of unity and unusual camaraderie–these are special things. How incredible it will be to one day experience them in an uninterrupted and limitless fashion. Even now, to the degree that we encounter blessings, we can revel in what they represent. If good comes only from God, then God must be present (at some level, at least) whenever we experience good. Let’s celebrate the good and the One who makes it possible. Roll Tide!

Thoughts on difficulties . . . and faith

The reasons for life’s difficulties are numerous, but obviously they include the basic idea–recorded in Scripture–of the fall. Though it may seem unfair that the choice of another (i.e., Adam) affects all of our lives, it does at least validate the Bible’s trustworthiness; the biblical notion of the fall explains much of what we observe everyday of our lives. And, if we can rely on the basic message of Scripture, it may be that Scripture is right about other things, as well, even when those things are way beyond our grasp. Many who have investigated these matters have said that they can’t ignore the stack of evidence that points to Christ. If that is the case, then we must somehow learn to trust him even when we can’t figure out what he’s doing (or why). He claims that there is life in him, abundant life. If that’s true, we must increasingly learn to access that life through him. Of course some of what he does seems very strange. For such things, I have tentative answers at best.

Perhaps, we are like the disciples, who traveled with Jesus in a boat. There they were, tossing and turning amid the turbulent sea, and Jesus–Can you believe it?–is asleep in the back of the boat! What’s going on? What is he up to? Doesn’t he care? What kind of silly exercise is this? I’m in trouble, and the one who claims to care and who can actually do something about it is sleeping!

But, just when their puzzlement had peaked, just when Jesus’ decision to take a power nap was going to drive them over the edge, Jesus awakens, speaks to the weather, and–believe it or not!– everything is calm. But notice how the disciples reacted. Did they inquire into the “how to’s” of this miracle? No. Did they simply say, “Hey, cool; we can go fishing.”? Of course not. Rather, what they did was more profound than that; they basically stared at Jesus. It was as if they looked through the miracle to the one who performed it. The miracle was incredible, to be sure, but the miracles worker was, well, he was beyond words, or at least beyond adequate words. Maybe, I’m thinking, this a part of the secret.

Bad things happen, and sometimes it seems like Jesus is sleeping on the job. When these things occur, it is difficult, if not impossible, to figure out why. Some questions refuse an answer, and certain dilemma won’t go away. But smack right in the middle of it all is a God who cares, who shows up, who preserves, who provides peace not by producing a systematic list of answers, not by answering all of our inquiries, but by just being himself. Of course part of the mystery here, as his first disciples discovered, is that Jesus seems, at times, like he is sleeping on the job. Still, he is with us, and he is apparently more aware of our circumstances than we realize. Indeed, he will (eventually) calm the storms that come into our lives. Like the disciples of old, we must learn to look through the circumstances, past the miracle, and to the one who transcends both circumstance and miracle.

As a parallel, think of Job. When he was perplexed, he wasn’t merely given answers (although some were and are available). Instead, he was given a glimpse of his Maker. The God of the whirlwind was somehow even greater and more captivating than that which confounded the great sufferer, Job.

To be honest, I don’t think anyone can provide completely satisfactory answers for a Job. But, apparently, that is not what matters most or works best. The point is not to minimize the questions, the heartache, the seeming contradictions of life. Rather, it is to show that somehow, in ways we cannot fully grasp or articulate, God is even bigger than our questions and our struggles. And what is our response to be? The only thing we can do is groan and wonder . . . and (hopefully) believe. Faith, you see, is more than a body of beliefs; it is also an action, an ongoing, up-and-down looking to the only One who truly knows what’s going on. It’s reliance upon another. Valid as our inquiries might be, we require not only answers (of which some, but not as many as we’d like, are available) but the one true Answerer. He calms seas and hearts.

How should we relate to the world? (Gospel-Sharing Approaches)

There are a variety of approaches (or lack thereof) among Christians when it comes to our relationship with those who are not currently following Jesus. Though my list is limited and someone arbitrary, I thought I’d post it anyway.

The Clueless - These live their lives in something of a bubble, seemingly unaware of what is taking place around them. It’s not that they necessarily live as outright separatists. It’s just that they have no sense of how out of touch they can be/appear. Thus, their Christian subculture dominates their interests, likes, and dislikes. While they can certainly be good and helpful people, they stand out as being a little odd to many.

The (Complete) Separatists - These people do not want to “touch the unclean thing.” Thus, they are completely immersed in their own little world, and their attitude toward outsiders–however sincere it may be–is mostly negative. These, too, will appear strange to many.

The Take-a-Stand Types - These are separatist types, but they also recognize the need to take the gospel to others. They are typically the ones who “take a stand,” “fight the good fight,” and “defend the faith” against the onslaughts of the enemy. These can be doctrinally motivated folks, but they sometimes tend to promote an imbalanced theology. Thus, for instance, they are quick to talk about the evils of the world and the depravity of human beings (which are indeed valid biblical truths), yet they neglect (or give mere lip service to) equally valid notions like natural revelation, common grace, and the dignity of all human beings. These people come across as arrogant. Sometimes, the charge is unfair. Other times, however, it surely appears to be the case. In general they turn people off to the truth, which comes across as too negative. While we clearly must be willing to state the bad news, these individuals seem to specialize in it. As a result, the good news is often obscured.

The Copy Cats - These are the (supposedly) cutting edge types, who are willing to do anything that is necessary to win people over. Some of the seeker sensitive movement moves in this direction. Thus, if we change our services, alter our music, wear the garb of today’s culture, we will draw others to the gospel. There is something valid about this perspective, for we are indeed called to be everything to every person. All too often, though, these believers are like bad impressionists, for they seem to pretend to be like others. As a result, those who know them wonder if they have a hidden agenda. In its worst form, this can look quite deceptive. Sometimes, I have thought, this might be the case. At any rate, in the name of mirroring the world, they come across as inauthentic.

The Truly Worldly - These have become immersed in the world and give no real thought to what it means to live like (or for) Jesus. Thus, they take on the harmful attributes of society and seem quite unaware of the fact. While rigid-minded legalists are quick to apply the term “worldly” to just about anyone who doesn’t look exactly like they do, there is such a thing as worldliness (though I would argue that identifying it is often subjective). Whenever things like grace, love, and holiness are minimized or ignored, the spirit of this age has taken hold.

The Rightly "Worldly" - Finally, we come to what I have called the rightly worldly. So much in evangelistic and apologetic circles seems to miss this point. The clueless, separatistic, hypercritical, or worldly models simply will not do. But–and I think this is important–neither will the copy-cat versions of outreach. If we truly want to live out the truth, if we desire to share the love of God with others, if we actually care about the truth and about people, it is never enough to spend time on the outskirts of society. We simply cannot fake being like the people who live all around us. As far as I’m concerned, this is a subtle form of hypocrisy and an easy way out. Often, in fact, I think believers are simply afraid that our faith can’t make it in the real world. Thus, we construct make-believe realities in order to escape the dangers of real living. But, back to the point, we mustn’t think that we are so different than others, for indeed we are very much like them (in both good and bad ways). What I’m arguing for, then, is a type of holy worldliness. In other words, we should be like the world, our world, in every way that is biblically feasible and spiritually allowable. Is this a dangerous way to live? Absolutely! Will we sometimes compromise? Undoubtedly! Indeed, this is precisely why we need each other as believers, so that we can navigate this exciting yet dangerous world in a relatively healthy manner. In case you haven’t noticed, you have a whole lot in common with those non-followers of Jesus that you live next to and work with. Indeed, given that we are all divine image-bearers, this makes a lot of sense. Our concerns and fears and joys overlap those of all people, inside or outside of the faith. Along the way, of course, you will sometimes falter and question yourself, and at times you will find yourself in potentially harmful situations. But this is the only way to truly live, the dangerous way, the way which intersects with the world God created and the people he loves. Our job–as those bathed in truth and connected with God and others who are likeminded–is to be worldly. Of course if you do this, many will object, and the strongest protests will come from within the church itself. Sounds like someone else we know, doesn’t it? :-)

What if we were to start all over again?

What would it be like if we could start all over? No, I’m talking about actually beginning in the womb and doing life all over again. My reference, rather, is to the way that we do spirituality, theology, philosophy, and similar matters.

As Christians we can’t help but grow accustomed to doing things a certain way. We assume, every day, that a certain belief or behavior is wrong and another belief or behavior is correct. In other words we have presuppositions, which are based on our previous thoughts and experiences. Thus, we have expectations that are not normally challenged but are simply assumed to be correct. From what God is like and what salvation entails to our tastes in churches and our standards of morality–there are countless things that we take for granted.

Now, please don’t think that I believe that all of this is inappropriate. Indeed, the fact that we live by presuppositions is part of what it means to be human. We simply cannot avoid the idea of preconceived notions. Of course whether or not our presuppositions are true and valid is another issue, but that is the subject of a different discussion. It is enough to say, for now, that we simply cannot perpetually challenge every assumption. We are built to believe.

That being said, I still wonder what our beliefs and practices would look like if we could erase some of our most ingrained assumptions. Christians often assume that they know what a Christian is to look and act like. Okay, I’ll buy that to some degree. But why is it, then, that we often become either rigid legalistic types or loose amoral types? Somewhere along the line, we have–for many reasons, I am sure–absorbed ideas and expectations that are invalid. But, since we have for so long assumed these ideas and expectations, we automatically think our way of doing things is correct. Thus, we “know” what political stance is proper. We “know” how a Christian is supposed to dress. We “know” what kinds of people to hang out with. We “know” what a church service ought to look like. We “know” what evangelism entails. We “know” how real Christians are to behave. We “know” which beliefs are accurate and which ones are dangerous or even heretical. We “know” a lot of things.

Again, please don’t think that I am questioning every Christian belief or tradition. Certainly, there are many things that we believe and do that are unquestionably good, healthy, and accurate. This simply has to be the case, given that one of our chief presuppositions is that God has promised to accompany us through life. So, don’t lose any sleep over my “start over” suggestion.

What I am concerned about, however, is that we learn to challenge the things that we assume. If they are indeed true, they will survive our inquiries and our hard questions. This, I would suggest, is what true orthodoxy does; it hits ground in the real world of today and not only survives but actually shows us the way ahead. Indeed, it is the “once for all” nature of the faith that must be given expression in each generation. Somehow, truth survives! But, I wonder, how many of our assumptions need to be tweaked or supplemented? Indeed, how many of them should be jettisoned completely?

What would happen if we were to start all over, if we could wipe away many of things that we have assumed for years? If we started over, what would shape would doctrinal statements take? How would we “do” church? What form of evangelism and apologetics would we implement? In what ways would we conduct our lives? What kind of political agenda would we apply? How would we relate to others?

Perhaps, it should be an ongoing practice (another assumption? :-) ) of believers to wonder what it would all look like if we were to start over again. Hopefully, as we do our wondering and ask our questions, the truth that never changes–the truth that is God and comes from God–will hold increasing sway in our lives.

Evangelistic Responsibilities and Expectations

I would call myself something of an exclusive-inclusivist or, perhaps, an inclusive-exclusivist. :-) I believe that Jesus is the only way to God, that only He can reconcile to God, that only He has the unique credentials for doing so, etc.

At the same time, I also am something of an accessibilist, believing that all people have some access to God that may, in His grace, lead them to a saving knowledge of Him. Obviously, traditional evangelicals have long believed in natural revelation; this allows for certain limited knowledge of God. But accessibilism goes a bit beyond this, saying that at some level God could theoretically be accessed in a saving (or, at least, an “on-the-way-to-saving” way). I'm not saying that I have some percentage in mind as to how many who don’t hear (or simply don't understand) the gospel are actually redeemed. It might be a small number or a large one. Nor am I saying that people are saved by works, inaccurate religious beliefs, etc. I’m simply saying that the One who is indeed Savior, that is, Jesus, can (and perhaps does) reveal Himself to people who have little access to traditional Christian beliefs. Sometimes, perhaps, a strand of truth within an otherwise “false religion” might be utilized to, as it were, “bring them in.” Other times, God may simply link up with the human heart to show a person that he/she is lost, requires rescue, and must rely upon (believe, trust in) the God who is, shall we say, standing right in front of us all (whatever our current knowledge base or limitations). Does this make any sense?

I guess what I'm saying is that the verbal proclamation of the Gospel paradigm is still normative for those of us who already have it. We are accountable for our faithfulness in word and (especially!) life.

At the same time, God is alive and well and able to access the hearts of people who have incomplete perceptions of Him (which, I suppose, if we pushed it, would include all of us!).

While we cannot presume upon God’s activity to save those who are somewhat (or greatly) lacking in evangelistic formulas, we should assume that He is indeed present among people, desires their rescue, actively pursues whomever He wants, and typically (and I think this is important) is a God of amazing surprises. (That sounds rather strange doesn't it? — “Typical surprises!” Hmm.) Think, for instance, of how He turned the world upside down when He confronted the Pharisees of His day. They were the conservatives of the time, the upholders of truth, etc. While they certainly believed many correct things, they could not bring themselves to imagine that God might rescue those outside of their prescribed religious circles. Yet, Jesus didn’t care and did not allow their theological box (helpful as it may have been in many ways) to limit His saving agenda. So, He walked in among a group of basic ignoramuses, people who surely did not possess much systematic knowledge of God, and He boldly declared that “salvation has come to this house!” Wow, how can you do that Jesus? After all, these people don’t have all their “t’s” crossed and their “i’s” dotted! My only point is that we should almost expect that God does similar things today and in every era.

So, for me, it is not too difficult to imagine that God could be at work in the hearts of some member of even a false religion. Should we still point out inaccuracies and errors? Of course! Should we warn people when it is appropriate? Definitely! Certainly, we don't want to be naive about these matters. At the same time, however, God is much bigger than our models of Him. Are all (or even most) members of false religions saved? I doubt it! Do we have the duty to set them straight and point them in the right direction? Yes! But we can also look to see what work God is already doing among such people. Sometimes, that work is substantial. Other times, it is not. We can’t judge the heart either way. But we can approach these matters with much more humility and graciousness and, perhaps, expectation . . . that God is already involved with some of these people. (As an aside, I sometimes wonder if God is most absent from the current “possessors” of truth.)

There is still truth and error and, as far as we can tell, a normative pattern: Go to others and lead them to Jesus via His gospel, for there is no salvation apart from faith in God’s Son. However, I think we should also be open to the possibility that there may be more going on than we normally realize. Sometimes (not always) the God of expectations is an imaginary one, who gets in the way of the true God of unexpected grace and amazing surprises. I hope this doesn't sound too “wishy-washy.” There is no thought here of denying the essential views of orthodoxy. Rather, there is a desire to compliment these views with other truths drawn from Scripture. More so, I hope to reflect the basic attitude promoted in Scripture in which we humbly seek, discover, embrace, and share the whole of what God has revealed. Ultimately, this entails a seeking, discovery, embrace, and sharing of Him!