unseen . . . but real

One of my fondest recent memories is of my seminary experience. After years of attempting to further my education through traditional means, the time and distance involved in such an effort were beginning to wear me out. It seemed like it would take many years and much hassle to complete a degree program.

Therefore, it was a major revelation to discover that there were non-traditional ways of attaining a degree. Specifically, I learned of a long distance educational program through a school named Columbia Evangelical Seminary (CES). CES operates in much the same way as the British educational model. Basically, you work with a adviser, and together you construct a program of studies.

My mentor through my Master of Divinity and Doctor of Theological Studies programs, and also president of CES, was Dr. Rick Walston. I first spoke with Dr. Walston over the phone, and I immediately sensed a connection between the two of us. Thus, when he offered to be my academic guide, I quickly accepted.

Over the course of the time, Rick and I worked together in structuring my programs. He gave me suggestions, pointed out weaknesses in my methodology, challenged my presuppositions, and helped shape me into a more effective thinker and writer.

As the years went by, Rick and I had many conversations. As a result, we got to know one another better. This, in turn, led to a number of non-school-related projects. Sometimes, he would ask me to proof-read a paper he had written. Or, I would ask the same of him. On other occasions, we swapped personal stories, or laughed together about something that struck us as particularly humorous. Over time, we interacted about a host of subjects, and for a variety of reasons.

What was happening, of course, is that we were getting to know one another and enjoy one another’s company. In essence Rick and I were becoming friends. In fact I would consider him one of my closest friends and advisors. He’s someone I can count on, whose words I highly respect, and a person with whom I seem often to be “on the same page.” I look forward to many years of continuing camaraderie.

Having offered this synopsis, I think it is important to point out one very important fact: Rick and I have never actually met!+ All of our discussions have taken place via email or through telephone conversations. Though he was (and is) my spiritual and intellectual friend, I have never shaken his hand, stared him in the eye, or visited his home. Though my friend, I have never actually seen him.

Why am I telling this story? Well, besides sharing a little bit about something that is important in my life, the primary reason I write these things is to illustrate a point, which is this: It is possible (and reasonable) to sustain a relationship with someone whom you cannot see. That is, you can get to know and appreciate a person you have not yet officially “met.”

In light of this illustration, it is fascinating to consider the claims often made by skeptics about the existence and nature of God. Some ask, “How can I believe in someone whom I am not able to see?” Others say, “If God were real, I’d be able to identify Him more clearly.” Or, “Your God is merely a figment of your imagination, a hopeful creation of the human heart.”

For those who think these and similar thoughts, I recount my relationship with Rick Walston, for in some ways it mirrors the relationship people can have with God. For instance Rick is, in one sense, very far removed from me; he lives in Washington state, while I reside in Pennsylvania. In another sense, however, Rick is very near to me, a phone call or an email away. God is like that, too. He is far removed from us, an invisible being of unimaginable greatness and glory. Yet, at the same time, He is near to all who call on His name.

Likewise, I have seen pictures of Rick. Some of them show him being serious and others jovial. But in all of them, I get a glimpse of what Rick is like. Similarly, God has given us “pictures” of Himself. We see these “pictures” in nature, in His followers, and, of course, most profoundly, in His word and in His Son, Jesus. As Jesus said, “He who has seen Me has seen the Father.”

Consider also that Rick and I have often spoken of getting together some time, that is, traveling to one another’s homes. We’ve discussed the times we’ll share, hanging out together, eating pizza, and simply talking through the night. It is a real hope of ours that we will one day get together. Again, this resembles the Bible’s portrayal of a relationship with God. While we know Him truly, and though our relationship with Him deepens, we look forward to the day when we will be able to see Him face-to-face.

Of course no analogy is perfect, including this one. Indeed, every illustration or parable breaks down at some point. When it comes to God, all an analogy can hope to do is express some aspect or facet of that which defies full explanation. This being said, the analogy provided here will hopefully provide at least a glimpse into what the divine-human connection is like.

If you are a believer, take heart when you are questioned for your belief in an invisible God. Though you have not seen Him, His presence in this world is undeniably real and powerful. Likewise, you can look forward to the time when faith gives way to sight, when full disclosure takes place.

Then again, you may be one of those skeptics mentioned earlier. If this is the case, I would ask you to consider that life is often more complex and wonderful than you’ve imagined. It is true that many of God’s ways are hidden from our view. But what should we expect? After all, He is a spirit being, a non-corpuscular entity, a transcendent Lord. Thus, Scripture’s portrayal of God fits what we find in our daily experiences with Him.

But this is not the entire story, for the elusive God is also with us. Indeed, He took on our nature in the person of His Son, Jesus. Through Jesus, we have free access to our Maker. Countless individuals, including some former skeptics, have experienced His grace, love, and mysterious presence.

If you are still not convinced, why don’t you ask God to reveal Himself to you? Prayerfully consider His ways by reading Scripture, surveying its contents, seeking the One who is both its Author and central figure, and remaining open to the changes God may bring about in your life.

The true God is a God of surprises, a deity whose ways often go against human expectations. One of these “surprises” involves the amazing relationship we can have with our invisible Creator. Though imperceptible to the human eye, God’s ways can be seen, for He has left an indelible impression in many places and on innumerable hearts. Many of us already know this to be the case, for He has “emailed” and “telephoned” us on many occasions. Have you checked your messages lately?

+ At the time of this writing, I had not met Rick face-to-face. Since then, however, I have had the opportunity and privilege of meeting him. ☺

getting personal

When it comes to thinking properly about God, life, and our relationship to higher things, it is obviously important to get our facts straight. In other words it is imperative that we understand the truth about those things that matter most. Since nothing matters more than God, it makes sense to organize our thoughts about him.

All this said, however, we must not fail to recognize the intention of these words and the One to whom they point. We must know about God–facts about Him, who and what he is, what he requires of and promises us. But these pieces of knowledge are person-oriented, that is, they point us consistently to a person. Here is a sampling:

“But from there you will seek the LORD your God, and you will find Him if you search for Him with all your heart and all your soul” (Deuteronomy 4:29).

– It is the Lord, it is God, whom we search after.

“But seek first His kingdom and His righteousness, and all these things will be added to you” (Matthew 6:33).

– Whose kingdom and righteousness? God’s!

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matthew 7:7-8).

– Of whom do we inquire? The implied answer: God!

“Come to Me, all who are weary and heavy-laden, and I will give you rest” (Matthew 11:28).

– Though theoretical truths are important (facts about the person in view, his identity, etc.), it is a person that we must embrace. Come to ME.

“Permit the children to come to Me; do not hinder them; for the kingdom of God belongs to such as these” (Mark 10:4).

– The children come to a person, the living Jesus.

“Everyone who comes to Me and hears My words and acts on them, I will show you whom he is like” (Luke 6:47).

– It’s not merely about abstract ideas, truths about Jesus. We must approach and look to HIM!

“If anyone wishes to come after Me, he must deny himself, and take up his cross daily and follow Me” (Luke 9:23).

– Our discipleship entails a selfless approach to life, but this is not done in a bubble or in isolation from God himself. We follow a person, Jesus.

“Follow Me, and I will make you become fishers of men” (Mark 1:17).

– Often, we highlight the “fishers of men” facet of this passage. But the key to this text is not simply that we be faithful to some evangelistic endeavor. The key is following Jesus, for he is the one who teaches us about “fishing,” molding us into people who can benefit others. It’s all about following HIM!

What we are talking about here is a deity, a personal God, who must be sought and followed. Ideas about him, necessary as they are, were never intended to be a replacement for him; rather, they point us outside of ourselves to the living One himself, the One who lives among us still.

Of course our ideas about Him impact our expectations, the manner we approach him, and even the zeal with which we seek him. But it is the person of God that we must seek, inquire of, look to, and follow. He is the ever present One, the One of whom the promises speak, the Lord described in many places, the being who is actually with us now.

false humility

“Be ‘humble,’ never saying or doing anything that might sound too dogmatic, for you really can’t know anything with certainty or confidence.”

Those who promote such perverse versions of humility are amazingly confident that they can and should maintain such a view. They are certain that we cannot be certain about anything. Huh?

Of course if you break into the homes of such relativists, if you over charge their credit cards, underestimate their accomplishments, oppose their ideas, damage their automobiles, or a whole host of other things, it becomes incredibly self-evident that we can be certain about at least some things.

Humility, of course, is a wonderful and biblical trait, an attitude we must all seek and sustain. But humility is not to be confused with stupidity or dressed up arrogance. Indeed, humility, above all else, is a willingness to see ourselves as we are, creatures dependent upon the Creator, imperfect individuals who must trust in the only perfect One, often bumbling idiots in constant need of wisdom, strength, and grace.

False humility, however, is not good or noble. Though we must always retain an openness to change and a willingness to correct our often mistaken perspectives, true humility must not be mistaken for the ultimately arrogant position that nothing at all can be known with confidence and, therefore, nothing is truly worth fighting for. When we violate common-sense and dismiss truth, we are not demonstrating humility. Rather, we are minimizing or ignoring the very basis on which we can seek true humility in the first place.

“Lord, enable us to walk humbly with you and one another, but keep us from the politically correct and cowardly attitude of false humility. Keep us, in other words, from the pride that masquerades as humility.”

epistemology and soccer practice

Having read a good amount of material about the subject of knowing, I am well aware of the limits of knowledge that have been brought to the fore by those with postmodern inclinations. Without a doubt, some modern thinkers simply assumed too much about the human ability to interpret, to understand, to know. It is thus refreshing to hear the best insights and practical wisdom of postmodernism brought to bear on the subject of knowing.

If you’re at all like me, though, you find yourself in a variety of moods when contemplating these rather high thoughts about thinking. Thus, my reaction to postmodern skepticism can vary, depending on who I’m reading and my current life-situation. While it is imperative, in my view, to lean into and absorb the best features of postmodernism, including a much needed realization of our inability to know anything perfectly and the concomitant need to remain careful and duly humble in our declarations, it is also necessary to remain, if I may borrow a rather modern-sounding word, grounded in our assessments.

Whatever epistemological claims we make, whatever theories we propose, they will be essentially meaningless unless they contribute to the everyday task of living. This means that we must not only make humility a constant endeavor, but we must also be willing to allow the powerful realities of God’s world to make their imprint in our hearts and lives.

Therefore, as I read some radical postmodernist deny our ability to know, I am slackened away from despair by the sheer force of my kid’s need to attend soccer practice at 7:00, my wife’s directive to take out the garbage, my boss’s demand that I show up for work, and the ability of many human beings to convey elements of truth in meaningful and decipherable ways. I am very much cognizant of the human tendency to mislead and misunderstand. I know about the limitations of human language and human beings in general. And I am alert to the fact that our claims of truth, whatever we mean by “truth,” can sometimes be naively constructed opinions that have no universal impact. Still, the real world calls me, and when it calls I get a sense, perhaps a God-given sense, that we do have at least some ability to know, to understand, to share our knowledge, and–with God’s grace–to both comprehend and communicate something that looks like truth.

Clearly, some type of critical realism is essential if we are to make our way in a world that has far too often been governed by overly confident claims of Cartesian certainty. Modernity has for far too long dominated our thinking, blinded us to our own inadequacies, and actually hindered our pursuit of truth. Still, in the desire to learn from these things, it is not necessary that we spend a decade or two going too far in the other direction, only to one day realize that we have exaggerated our limitations and denied the very imprint of God, which equips and enables us to know in the first place.

We are capable, it would seem, of knowing at least some things, at least some of the time, with at least some measure of confidence. My wife and kids, along with a myriad of other factors, remind me of this fact all the time. Perhaps, we are living in some Twilight Zone episode in which we are all part of some other person’s dream. Maybe, we are part of an experiment being carried out by advanced alien life forms. Then again, the better part of wisdom would have us believe, at least for the time being, that these scenarios are not likely. Furthermore, this same wisdom seems to be embedded in the world around us and, as such, compels us to balance the recognition of our situatedness, our local biases, our obvious ignorance, with the fact that the logos (the Word, Jesus) has indeed visited our planet. Through Him, knowing and communication must be possible.

epistemology and heaven

Have you ever wondered how skepticism will handle the beatific vision? I mean, it is one thing to say we can’t know certain things today, but what about later, when we stand before God? To be honest, I’m not sure how this will work out. That is, how will we know that the One before whom we stand is actually the true God? Will we ask for proof? Do we dare? Would proof be convincing? How does a skeptic respond to the reality of a present God, a speaking God? Again, I’m not entirely certain. However, I do think that when God appears, when we stand before him, that it will be undeniably evident that he is indeed the One. There will be no doubts, no guesswork, no efforts to persuade God to show off His wares. Furthermore, I don’t believe that this acceptance of knowledge in heaven is merely a matter of force, of God saying “”I’m bigger and stronger than you, so listen.” Rather, I honestly think that we will all know, even as we are known. “Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is” (1 John 3:2). At that point, truth will permeate our hearts, and doubt will melt away. Does this mean that we’ll know everything? No, I don’t think that creatures, even glorified ones, can know everything. There will still be major (even insurmountable) gaps in our thinking. But we won’t doubt God’s existence, nor his love, fairness, holiness, or wisdom. And we’ll have an immeasurably increased capacity for taking in and absorbing who and what God is. Thus, our thinking will never be exhaustive, but it will be clear.

Now, if any of this is true, and if the Christian picture of this things is even generally correct, we have to ask how our view of then, of the future, ought to affect our perception of the here-and-now. In what ways does our sense that everything will one day be undeniably clear impact the way we think through issues related to knowledge and epistemology? Though there are no clear-cut answers, I believe it is reasonable for Christians to incorporate these eschatological (i.e., future) realities into their current understanding. If we walk by faith–a sensible and defensible faith but a faith nonetheless–our belief in and experience of the future now (the “now and not yet” of Christian theology) must play a role in the way we approach these manners. In heaven our access to God, His ways, and our relationship to both of these will be incontrovertibly clear. Surely, this must have an impact on us now, as we walk through this often uncertain and baffling world. We believe, Lord. Help our unbelief, and increase our faith.

it's so subjective (or -- it's not always clear)

Some people want everything laid out in simple fashion. If you want to live for God, all you have to do is this or that, and everything we be fine. It’s simple, really.

At a certain level, of course, this mentality is a helpful thing, for most of us yearn for stability, and this is often equates with objective standards of one sort or another. For instance we know that stealing and lying are wrong and that benevolence and truth telling are right. Without these parameters we would find ourselves in a sad state of affairs, floating about in a universe with no fixed points. It is good, therefore, that at least some portion of our lives can be lived with confidence that there is something objective on which we can pin our hopes. By means of special and natural revelation, we can know certain things.

Other things, however, are not so clearly delineated, and being a believer cannot (or at least should not) be reduced to a lists of do’s and don’ts. Think about this for a moment. We are called, for instance, to pray, to love, to be holy, to follow Jesus, and to demonstrate faith. Each of these is objective in the sense that there is a clear distinction to be made between, say, faith and unbelief or between holiness and unholiness. But, we must also acknowledge that these same responsibilities are subjective. So, for instance, we are not told how long to pray, for whom, or when. Likewise, holiness is non-negotiable trait, but there is no precise explanation of how this holiness ought to manifest itself in our lives. Are we allowed to attend this or that movie? Is a certain type of clothing proper or not? Are tattoos optional or forbidden? The fact that equally sincere Christians often disagree about these matters should tell us that at least some things are less than clear.

The bottom line is that we are not provided a rigid system of requirements for living the Christian life. And so, it appears that we are left in this world without a detailed agenda for how to make each and every decision and the manner in which God’s Word impacts our lives. The assumptions of legalistic types notwithstanding, life is not that easy. There is no “how to” book for each and every facet of daily living. Life, in other words, is somewhat undefined and subjective.

If this is true, if some things are not automatically discernable, one wonders why God chose to do things this way. While He might have given us instructions for every imaginable decision, from prayer time tables to how to tie our shoe laces (okay, that’s a bit of a stretch), instead He created a world without an exact blueprint? Why?

First, as already mentioned, there is a broad framework for living by faith. It is important to remind ourselves that framework is provided for us in Scripture. Furthermore, the people of God (i.e., the church) has–many blunders admitted, helped provide illumination for and application of Scripture. Believers in every era have grappled with various issues, trusting in the reliability of Scripture. While we might not be able to identify the precise manner in which godliness manifests in our lives (at least not to the satisfaction of all Christians), we can agree that there is such a thing as godliness, and we ought to pursue it. This broad framework keeps us from wandering aimlessly through the world with no sense of direction, and it protects us from relativism, the belief that everything is “up for grabs.”

Second, it is also important to grapple with the reality that God calls us not primarily to a rule book mentality but to Himself. If we were given details for making every choice, deciding moral dilemma, or eliminating all controversy, we might “get it right,” but we would also likely forget about the rule Maker, thinking we could get along just fine with a set of regulations. But God does not simply want people who “follow the rules.” He wants a relationship, which, I think, may be part of the reason why He created the world as He has.

This leads us, perhaps, to a greater awareness of why it is imperative for us to wrestle with so many decisions and moral issues that impact the way we give expression to our faith today. God wants us, I believe, to recognize that we consistently need Him. Jesus said it best when He uttered these words: “Apart from Me you can do nothing” (John 15:5). His point is that if we want to really live life successfully, we must do so in relation to Him. We walk by faith, leaning on Him, often wondering if we’ve done it right or best, and ever mindful that it is often the process, the walk of faith, that transforms us and shapes us into what God truly desires.

In a life that is often subjective and less than completely certain, what do you do? You ask for wisdom, as James says (James 1:5), trusting that God will remain faithful to you and will–through whatever means He deems fit–provide the wisdom He promised. This way of living, I would submit, builds maturity. After all, good parenting is not about establishing a moment by moment agenda for your children but of instilling in them the basic values by which they can live successfully without your holding their hand. This is what God does for us, providing freedom and his assistance along the way. As a result, we are able to develop a lifestyle that is unfettered by the trappings of legalism, guided by the basic truths of God’s Word, and relationally connected to the One who says He will never leave us or forsake us (Matthew 28:20).

It’s true that a good amount of living is subjective, but it is also true that faith is enlivened by our connection to the ever present Lord. We are not left to live any old way. Rather, within the sphere of the truths we are given, we are called to prayerfully consider how best to apply what we know, and always relying on the One whom we must trust along the way. It’s somewhat subjective, but it’s never arbitrary. It’s somewhat subjective, but it is also personal. We walk by faith. We walk with Him. More importantly (and we can easily discern this in Scripture), He walks with us (Deuteronomy 31:6, 8; Joshua 1:5; Hebrews 13:5).

outreach

There is a lot of talk in religious circles about the type of relationships we are to have with those “outside the faith.” In particular this discussion centers on the Christian’s connections, or lack thereof, with the world. On the one hand, some believers are leery of anything that might, in their view, lead to compromise. If we get too close to those outside the faith, we are liable to find ourselves in some type of nefarious behavior. On the other hand, others seem committed to mimicking cultural attitudes precisely because they hope to reach others with the gospel. So, if we look and dress like others, we might win them to our cause.

In thinking through these issue, a number of factors warrant our consideration. First, it is obviously important, in whatever degree of closeness we attain with others, to avoid anything that is actually inappropriate. Fidelity to Christian priorities is essential. Second, it is also important to seek as much clarity as possible when it comes to these priorities; if we are going to avoid the error of the Pharisees, a clear distinction must be made between genuine truth claims and their bearing on our lives and cultural (including Christian sub-cultural) mores. This distinction is critical, for confusing truth with human ideals, however well intentioned, will likely lead to either spiritual laxness (“nothing matters, so we can let our guard down”) or legalism (“our scruples are equivalent to God’s commandments”). Third, it is unquestionably important to have an others-centered focus, attempting to reach others with the message and compassion of Jesus. Fifth, this outreach is best accomplished by simply being with others, living among them faithfully. There is no need, in other words, to avoid contact with the world, which only serves to distance us from those we claim to care about. In doing this, however, we needn’t go to extremes, somehow thinking that we must frantically emulate others. Artificial efforts to copy others make us look like outsiders ourselves, as those who live on the fringe of society and pretend to be a part of it, which is disingenuous. When this occurs, we come across like we have a (not so) hidden agenda.

The way ahead in these matters is to conduct our lives in a authentic fashion, with minds bathed in the truth, hearts aware of own weaknesses and tendencies, and with a genuine commitment to the welfare of others. We’re not out to win them to our team or to win an argument or to prove that we are right. Rather, we see them as God’s creatures, as those whom God loves, as human beings who can benefit from a touch of divine grace. To the degree that we can facilitate their reception of this grace, we are truly reaching out to benefit others. In a mysterious, uncertain, and sometimes dangerous world, our responsibility is avoid any type of arrogant stance, instead seeking to share the love of God with those He sends our way.

very blessed

Just this morning, I received an email from my friend, Rick Walston. Among other things, Rick, who is the president of a seminary, occasionally writes these short essays on a variety of topics, which he calls Coffee Talks. Well, today’s CT was about being blessed.

In countless ways, I am immensely blessed. This morning I received an email from a friend, who is a train engineer; he sent a few pictures from years ago of my oldest (who is now 15 but was then about 3-4), sitting on my lap inside a train. Then, I received an email from my sister who said she'd be at today's Philadelphia Phillies game and wants us to look for her on TV; how blessed and free we are! As I look around my room, pictures of my wife and kids surround me. A couple of running medals/trophies are here. My Masters and Doctorate degrees sit above my desk. A picture from a handful of traveling seniors sits there; they are all on the beach, the Pacific Ocean in the background, in a "thumbs up" pose. Hanging on my wall is the Dr. Atty Award, which I recently received. Around me are books and a variety of toys (figures from Casablanca, an autographed football, etc.). In fact I was just interrupted by someone who came to the door, and when I went outside I realized what a beautiful sunny day it is; I think I'll take my coffee out on the front porch . . . another blessing. In the back ground I can hear my wife, my 15 year old is still asleep--it's his day off from work. And my 10 year old just took the dog out and I can hear him shooting basketball in our driveway. It is true. I am incredibly blessed! Thanks, Rick, for the reminder! :-)

a hopeful vapor

“Whoever dies with the most toys wins.”

“Life’s a bitch, and then you die.”

“Don’t take life too seriously, you won’t get out alive.”

These and similar sentiments express the somber but accurate assessment that there are some things in life that we cannot escape. Try as we might, we cannot avoid all pain. Pretend as we may, we cannot escape the grave. Wish as we please, we simply cannot get away from some rather harsh factors, things that threaten to suck the life out of life.

Of course this idea is nothing new. The author of Ecclesiastes, many centuries ago, said: “Vanity of vanities! All is vanity” (Eccles. 1:2). The term used here means a vapor, something that is difficult or impossible to grasp. Or, as Ecclesiastes says, even the most noble of tasks is “chasing after the wind.”

There is something about life that, when faced up to honestly, utterly stuns us. Life is temporary, fleeting, and out of our control. Each day in an unstable thing, which explains why so many of us do whatever we can to bury, run from, or escape such depressing thoughts.

For instance we spend much time in our society trying to prolong life but, however successful our attempts, we all eventually die. Many put forth great energy in seeking to accumulate things, gadgets and toys with which to amuse themselves, or else to brag about. But whatever the efforts, the toys will eventually deteriorate and even what survives will be inherited by someone else.

Some, with more noble motives, want to create a legacy for themselves, passing on whatever they can by way of material wealth and inheritance, but this, too, will soon be lost to time. Certain individuals want to be memorialized by building a reputation that survives the grave. This way, it is thought, even after they are gone, others will appreciate the achievements and remember the names of their predecessors. But how many people leave this kind of mark? We’re familiar with an Abraham Lincoln, an Albert Einstein, or a Babe Ruth, but few of us are consistently captivated by what even these admittedly remarkable individuals, now long gone, have done. What’s more, these famous figures, who have accomplished so much, are not here to enjoy their own accomplishments or personally benefit from their acts of nobility, intellect, and athleticism. And, let’s face it, even those of us who truly appreciate other individuals can only do so for a short time, for we too will one day die.

Perhaps another will say, “My hope is to pass on traits and ideals that my children and grandchildren will enjoy for years to come.” Yet, even here, there is no guarantee that anyone’s children and grandchildren will take heed to what their predecessors worked so hard to promote and embody. And, again, even if we successfully pass on high ideals to our descents, they too will be swallowed by the grave.

These admittedly gloomy thoughts are hard to manage, which is precisely why so many people spend a lifetime running from them. Yet, inevitably, we find that they are all too accurate. So, we must ask, is life truly meaningless? Is there nothing to be gained from all that we say and do during our sojourn on earth? Is it all a waste?

Contrary to what one might originally think, the author of Ecclesiastes does not want us to abandon all hope. Indeed, in a number of places, he states what we all intuitively know, that life does have meaning As Ecclesiastes notes, God has “made everything appropriate in its time. He has also set eternity in their hearts” (3:11). Here, I think, we find a key to understanding how life can both seemingly meaningless and yet have ultimate meaning. This is somehow tied to understanding our transcendent purpose under our Maker.

If we consider life “under the sun” as an end to itself, if life is viewed as unrelated to God, then life takes on a depressing hue. If no one remembers, if all that we work hard for is eventually taken from us, if even our best intentions are squandered and lost, our lives are futile. As another writer records: “If the dead are not raised, Let us eat and drink, for tomorrow we die” (1 Corinthians 15:32). In other words, if what we observe around us is all that there is, we might as well drown out our meaningless existence.

But, and this is the point of Ecclesiastes, there is something more, and that something is located in the One who created us for Himself. And the point here is not merely that doing right now will yield benefits in eternity, as true as that it, but that life “under the sun” takes on meaning precisely because it is life that flows from and to God.

Therefore, we read that “there is nothing better for them than to rejoice and to do good in one’s lifetime; moreover, that every man who eats and drinks sees good in all his labor–it is the gift of God” (3:12). Joy and goodness are meaningful, therefore, because they come from God.

Is life sad and filled with uncertainty and frustration? Yes, it is, and we would do well to recognize this and lead our lives in ways that reflect these facts. But there is also more here, for these dispiriting thoughts are intended to not only place reality before our eyes but to turn us outside of ourselves. Life is ultimately meaningless only when separated from a transcendent resource. Life does have meaning, however, when lived from the vantage point of our Creator.

Our efforts to achieve goals in this life are completely proper because they stem from a meaning-making God and so will endure forever. While our goods will eventually deteriorate, our noble efforts to accumulate and share them are not forgotten by the Lord of heaven and earth. Though death comes for all of us, we also have an intuitive awareness that this life is a passage way to an even fuller existence, a life that is impacted by the choices we make in the here-and-now and which will extend, illuminate, and fulfill the best features of our lives under the sun.

Our responsibility, therefore, is to recognize the futility of life outside of God and to embrace him as the One through whom “every good and perfect gift” comes (James 1:17). Despite the hard to handle features of life–its brevity and uncertainty and pain–there is joy and purpose when we see and live this life through the template God has provided.

As the book of Ecclesiastes draws to a close, we receive these instructions: “The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. For God will bring every act to judgment, everything which is hidden, whether it is good or evil” (Ecclesiastes 12:13-14). Or, as the Contemporary English Version puts it: “Everything you were taught can be put into a few words: Respect and obey God! This is what life is all about.”

Life is a vapor, impossible to completely manage and often frustrating. These realities humble us and drive us, at times, to despair. But hope remains for us as we turn our hearts to God, believing that the things of this life, even the harsh and difficult things, have ultimate meaning. Look outside of yourself to a mighty God, a transcendent being whom we must honor, and embrace a life of godly integrity, for these are the things that will last throughout this life and into the next.

what is faith?

You hear it all the time. “Have faith.” “You gotta believe.” “Keep the faith.” But what is faith, and what is it that we are supposed to keep?

In its most basic sense, faith involves believers–those individuals who express faith–and something (or Someone) in which (in Whom) to believe. Men and women, young and old, rich and poor–we are all called to faith. And this faith is a personal thing, entailing belief in the only ultimate object of faith, the living God. This God, according to Christian teaching, created human beings to know him. We, for our part, have abandoned our created purpose, which is why this same God–seeking to rescue us from ourselves and reestablish a relationship with us–has intervened in human affairs on numerous occasions, most profoundly in His unique emissary and Son, Jesus. At its core, then, our faith looks to Him. But not all people believe, and even those who do, often demonstrate varying degrees of faith. Perhaps an illustration will help to clarify these matters.

Each year, my family travels from our home in Pennsylvania to Cape May, New Jersey, our usual vacation destination. On the way to Cape May, we travel through Philadelphia and across the Walt Whitman Bridge. It is obviously possible to know about this particular bridge without having seen it. In other words you can read about the bridge or acquire knowledge of it from someone familiar with the Walt Whitman. Assuming reliable resources, you would be fairly confident about the existence of bridge and perhaps certain facts about it. Then, if someone were to ask you about the bridge, you would be able to provide a measure of useful information. This type of knowledge constitutes a type of faith. In other words you would have faith that there is such a bridge as the Walt Whitman.

Of course it is also possible travel to Philadelphia to catch a glimpse of the bridge for yourself. You might park your car near the bridge and observe its sturdiness and how well it supports the many automobiles that traverse it each day. Not only would you know about the bridge, having heard of it from others, but you’d be convinced that it is durable and provides a safe connection between Pennsylvania and New Jersey. After all, you would have seen how well it worked for others. Again, you awareness of the bridge and its capabilities is a kind of faith.

But all that you’ve done so far is only preliminary to the much more personal use of the Walt Whitman Bridge. If you really want to make use of the bridge, you have to traverse it yourself. This involves more than facts (There is a bridge called Walt Whitman.) and even more than acceptance of those facts (The Walt Whitman bridge is safe and travel worthy.). It requires trust, actual personal commitment, in this case, to the Walt Whitman Bridge.

True faith is a lot like this. While it surely benefits from research (learning about faith) and is motivated by what it sees around it (paying attention to faith in others and in the world), it also goes to the next level, resting in faith’s object, relying on God’s promises, and trusting (even amid doubt) in God’s reliability.

Faith, then, is trust in the truth of God (whatever He’s revealed) and in the God of truth. To believe is to cast your hopes, day by day and sometimes moment by moment, on the One who has pledged His love to those in need. Given that we are the ones who must believe, and recognizing how fickle and foolish we can be, it is not at all surprising that faith tends to fluctuate. But the issue is not how much faith we have (Jesus mentioned that faith the size of a mustard seed could move a mountain!) or how impressive it looks to others (the pursuit of which can lead to hypocrisy). What truly matters is that our faith is in One who does not fluctuate and who promises to travel with us through this world.

Is your faith wavering? Ask for more. Are you filled with uncertainty and doubt? Look through the doubt to the One who can counter incredulity. Do you want more faith? Ask, for “He is a Rewarder of those who–even when plagued with uncertainty and confusion–seek Him” (Hebrews 11:6).

Learn about the bridge, observe others who travel across it, and drive across it yourself. As you do, you will sometimes waver, no doubt. But you may also find your soul strengthened as you trust in the One who can keep you from falling and guide you successfully through this life. Keep the faith.

what are we looking for?

Use the proper lingo, and say whatever is “acceptable.” Go to the right places, and promulgate the proper principles. It seems that these are the chief characteristics that we look for in a Christian. You are spiritual and holy, and you deserve respect, if you fit the stereotype.

The other day, I was listening to such an individual, who was demonstrating his spirituality over the radio. He is a rather popular guy, and he is someone that others have recommended to me. As I concentrated on his words and the way he related to his listeners, there was no doubt that he fulfilled the expectations of many within the Christian community. But, as I absorbed his manner, something dawned on me. He sounded like–and I don’t intend to be mean–a jerk. At least when I was listening, he sounded too self-assured, condescending, and arrogant.

Though nearly everyone (in the church) would hold him up as a standard bearer, I honestly wonder what standards govern us. Of course I do not know the man, and I truly hope that he’s a nice guy, and that God blesses him (I’m sure he already has). What’s more, I know that I, too, can be a jerk, so I certainly don’t want to display my own version of arrogance. But, whatever correct principles he promulgated (and I think he did this), whatever truth he embodied (and, again, I don’t doubt this), he came across as a typical, in-your-face believer.

What role, I asked myself, does love play in our evaluation of spirituality? How about looking out for others, denying ourselves, and displaying traits like gentleness and compassion? Though proper principles ought to be shared with others, and while we ought not apologize for our adherence to that which is sometimes unpopular, these should be an outworking of deeper ideals.

It seems, at least to me, that we have messed up priorities, and we often pay the price for it as those outside the church wonder about our silly and hard-to-understand priorities. Yes, those who are faithful will experience persecution, but we mustn’t think that we’re spiritual big shots, great defenders of the faith, simply because we’re criticized for being . . . well, arrogant loudmouths. When we are criticized (and we will be at times), it ought to be for our stance for the truth; that’s a part of it. But I truly hope that this isn’t the only thing we’re known for.

Do people see us giving consistent expression (and not simply exclamation) of the truth? Are we known for our God-enabled willingness to lend a hand? Do we care, and can others tell? Is our reputation one of (what shall we call it?) bold kindness? How often do we display unfeigned concern for others? These are the things that we too often miss in defining and evaluating and living out our spirituality.

It’s relatively easy to stand with a bunch of people and say this or that. Though we mustn’t minimize the relevance of words properly spoken (I would never want to do that!), it is imperative that we exude the truth in real and undeniable ways. This is no easy task, for we are pressured by circumstances, the struggles of life, the pressure of others to conform to less than holy ways, and our own erratic hearts. But this is, I think, the path to genuine spirituality. “Lord, help me (us) to embody the faith and not merely talk about it.”

pc

Political Correctness says that we ought to do, say, and think certain things simply because “the powers that be” say so. The big shots, the people who are supposedly in-the-know, determine the parameters for civil discourse and human behavior.

But, besides the fact is that such a perspective smacks of elitism, despite the reality that it bypasses the pathways by which any good is properly discovered and promulgated, political correctness doesn’t actually effect the change it demands.

Political correctness gives certain individuals and groups a false sense of accomplishment (“Look what we did for society!”), but it does so in ways that actually violate our humanity, derailing reasonable discussion and debate. As a result, politically correct views fail to resonate with any thinking and caring people.

I would submit, therefore, that political correctness is bad for us and for civilization in general, for it fails to comprehend that there is something far more honorable that coercing others to conform, far more substantive than the intellectual snobbery that gives rise to arbitrary assertions, and far more life-altering than the force-fed views of self-proclaimed do-gooders. That something is truth.

You see, our greatest aspirations are buoyed and realized not by the commands of politically correct advocates but by the determination of all of us to locate and embody truth. Of course if there is no truth, then all of our works and claims are irrelevant at best. But if truth does exist, hope remains. Only truth can strike a cord with human beings, made in the image of the one described as the truth. While political correctness ignores or stifles this divinely planted impulse, it is the truth that sets us free.

apologetics and humility

In arguing for a Christian apologetic and Christian presuppositions, one of the more obvious roadblocks is the simple realization that we might be wrong. In our determination to be true to the gospel, there is always the possibility–being human and imperfect–of error.

What if we are inaccurate about this or that assessment? What if we overly emphasize a truth to such an extent that other truths are minimized or ignored? These and similar possibilities require that Christians approach apologetics in a truly humble fashion. Though boldness can be an admirable trait, and while confidence is not to be despised, any truly Christian endeavor will be saturated with humility. To this end a number of factors come into play.

First, as Christians we are called to grow, which implies growth in every area, including apologetics. Indeed, even the perfect Jesus grew in wisdom and knowledge. How much more so must we.

Second, as believers we are called to follow Jesus. Following assumes that we don’t have all of the answers but instead follow the One who does.

Third, humility is probably best facilitated through what we might call “big picture” apologetics. That is, we are on much more solid ground when we defend, exclaim, and show forth those aspects of the faith that have been affirmed down through the ages and which are not extraneous to the larger cause of the gospel.

Fourth, all apologists are, by the nature of the case, recipients of grace. This means that we ought to be able to sympathize with the hurts and uncertainty of our non-Christian counterparts to the degree that what they experience is a part of the common human condition. To approach apologetics in a distant and unaffected manner is not only unhelpful to the apologetics enterprise but is a sure sign that we lack authenticity.

Fifth, as many passages in Scripture affirm, apologetics entails humility and gentleness. The presentation of evidence and the promulgation of Christian presuppositions ought always to be bathed in a realism, compassion, and love. If we are truly humble and gentle, we will also remain cognizant of the possibility of blind spots, inaccuracies, and errors in our approach to apologetics.

Apologetics, like all facets of the Christian life, must be a humble endeavor. While we should not shy away from sharing the truth with confidence, our apologia ought always be tempered with humility and a sense that we, too, are fellow travelers on the way, dependent on the mercy of God, and always excitedly anticipating whatever new light He might shine on our paths.

honored

It is a day I will never forget. May 27, 2008, a little over a week ago, our entire school gathered together for what is sometimes referred to as the Senior Farewell Assembly. It is during this time that we say goodbye to the graduating seniors, and certain awards are given to a number of deserving students. It is also when one particular award, The Dr. Alex Atty Student Council Award, is presented to a chosen member of the faculty.

The Dr. Alex Atty Award, which is named after a former superintendent of our schools, is one of the most prestigious awards that a teacher in our district can receive. Well, on this day, I was both shocked and honored to discover that my name would be added to the list of previous recipients.

To be honest, I truly love my job. As I told the student body that day, a lot of people live for the weekend and for the summer. Though I appreciate time off as much as anyone, I actually love the week. The reason? The young people I get to encounter and interact with on a regular basis.

While any teacher can tell you about the difficult-to-manage students, the kids who are a pain in the neck, we can also name–if we are honest and reflective enough–a number of terrific young men and women, students we have gotten to teach and have been privileged to know at a more personal level. To me these students are gifts from God, sent my way for a time and a purpose. Their lives intersect my own, and I hold them in my heart forever.

What an incredible honor it was to stand before these kids, including the very special ones I’ve had the opportunity to know at a deeper level, and to receive this award from them. Wow! Even now, I cannot fully take it in, and I am immensely humbled.

The Dr. Alex Atty Student Council Award will include my name for 2008. The plaque that hangs on the wall outside our main office will actually have Mr. Carmen DiCello on it. Again, what an honor this is. But a greater honor still is the honor that is mine each day of the school year, to rub shoulders with the up-and-coming generations, to converse with the terrific young people God sends my way, to encounter in my travels some very, very special students, whom I will never ever forget. I am honored not only to have received this award but to have gotten to know and love the class of 2008. Thank you for allowing me to participate in your journey. I love you guys!

Mr. DiCello

faith . . . just faith

Faith has sometimes been wrongly characterized as a blind leap in the dark. This is clearly not what Christian faith is about, and it misrepresents what millions of believers have proclaimed and lived out for millennia.

At the same time, faith is not at all a simple thing, something akin to flipping a switch and activating some easy to identify and undeniable reality. No, faith can be hard and challenging, and it certainly ventures, on many occasions, into the dark.

Faith, or so it seems to me, involves a combination of identifiable realities along side of some rather difficult to locate ones. The identifiable factors include the belief in, the presupposition or commitment to, the God of Christian orthodoxy. He, we believe, is the God revealed in the Old and New Testament Scriptures, the One who actually visited our planet in order to rescue us and give us life, and he is with us still. We can know certain things about his character and demands, and we are given various assurances that he is working on our behalf to bless us and lead us to our ultimate good.

Still, this faith, these pieces of orthodox belief, must be taken into the world. There, as we all know, we encounter a whole lot that is difficult to decipher and manage, and there we must–if indeed we are to exude faith at all–to take our faith, which at times seems so clear and undeniable, into the fuzzy and undefined places of daily living.

Faith, one writer says, is the evidence of things not seen. What a great definition! Yes, we see or know or feel certain things, but we are also–by the nature of the case–compelled to enact our faith by believing in that which we cannot currently see. It’s not that we don’t ever have confidence in these unseen realities, for sometimes (often?) we do. But in the real world we are forced to act on these principles, calling on the realm of the invisible, trusting in a God we cannot see and often do not understand. This is faith.

As we venture into the world, as we encounter people, relationships, and situations that are often unpredictable, we must somehow learn to trust that God is worthy of our faith and worship. We must accept that, even when we don’t see it or “get” it, God knows what he’s “up to,” and he’s always “up to” that which is for our ultimate (not necessarily immediate) benefit.

Faith travels around corners with who knows what on the other side. Faith trusts that the truths we know are real and will win the day even when the opposite seems to be the case for now. Faith holds onto the ever-present Lord even when we have little or no idea where he’s leading us.

Faith, then, is a type of following, an ongoing and always needed effort to walk with God, a very personal (because it involves persons–God and people) endeavor, a determination to remain faithful and close to the One who long ago said, “Follow Me.”

“Lord, enable me (us) to follow, and show me (us) that this is good and right . . . and that it actually works. Lord, increase my (our) faith, and help me (us) to remain confidently and joyfully faithful to the Way.”

sad hope

sad hope

As a high school teacher, each year I experience a “blue” period, a time when I am somewhat saddened by the reality that some fine young people, students that I’ve grown to know and care about, graduate from high school. While I realize that this is a part of the process, and though I am fully aware that a new “batch” of kids will follow, I still feel the pain of it all.

Still, as a Christian, I try to place these moments, these temporary losses, within the framework of the eternal. As a result, I say my goodbyes with a measure of hope, a hope that my efforts, concern, and genuine love for these kids are not ultimately lost.

I live, therefore, with a sense of hope combined with sadness. You might say that I have a sad hope. The words that follow are a feeble attempt to capture some of what I feel. These awkward thoughts are intended especially for the ones who already know that I care.

getting acquainted
through time, heart poured out
trying to show
what this life’s all about

some pass by quickly
while some leave a mark
those special ones shine
as they light up the dark

touching hearts truly
intending to care
reaching to teach them 'bout truth
do we dare?

bonds are created
a moment in time
deepened connections
with lives that can rhyme

knowing the depth
it is real, not pretend
feeling a sense that
this shouldn’t ever end

can’t pause to sleep
no time for dozing
buying up time
for the window’s fast closing

next phase beginning
the future looks bright
seeing through tears
that their going is right

as they turn outward
it hardly seems fair
again, worth repeating
just how much I care

forever you’re with me
though gone now away
in hope’s promised goal
you will finally stay

faith filled with love
a time of reunion
coming’s the time
of unending union

dwelling on good times
it helps me to cope
hanging on God’s dreams
a sad sort of hope

confusion . . . and faith

Sometimes, I don’t have a clue. I just don’t know what God is up to or what he wants me to do. Recently, I’ve been reminded of this fact. There are times, of course, when I know exactly what I’m supposed to do, and I think I can sense what God is doing. Other times, though, I am baffled . . . to say the least.

So, I find myself in this or that situation, and I can think of a number of ways that I might attempt to handle it. But the more I think, the less certain I am of which option (if any!) is best. Then, on top of all this, there is this glaring tendency in me to do the wrong thing. Selfishness can get in the way, as can pride or laziness. Boy, some things are not so easy.

Yet, even amid this uncertainty and confusion, there is a way ahead. To be honest, it’s really not a surprising way, but it is filled with lots of uncertainty and ambiguity. It’s the way of faith. There are time, or so it appears, that God simply wants us to trust him . . . period. There may be answers later (only God knows), but there is (right now and always) the need to believe, to trust, to walk by faith.

The way we take is the path of faith. This way is a matter of following, and it entails “going with the flow” of God’s providence. Along the way, we look clues and nuggets of insight and wisdom, for we want to (or at least should want to) be as faithful as we are able. But always we must rely on the (currently) invisible One, the One who is the Way.

“Lord, you know how little I know, and you are fully aware of how frustrated I can get when I feel uncertain about what I’m supposed to do in this or that circumstance. Please supply wisdom and enable me to walk by faith. Guide me, and manifest your love in and through me.”

happy mother's day

Where would we be without mothers? Well, that’s pretty easy. We’d be nowhere.☺

In a world of inconsistency and hypocrisy, thank God for the moms who have sacrificed so much for all of us. My own mother and my wife have done more for me and my own kids than could every be measured.

Thanks, moms, for all that you’ve done and continue to do. Happy Mother's Day!

the (real) heroes

Where are the heroes, and what makes them what they are?

We live in a society that often substitutes the symbolic for the substantive, the outwardly impressive for the not-normally-noticed real. If you can brag about how much you’ve give to such-and-such a cause, you are thought to be a real shaker and a mover. If you belong to all of the officially endorsed organizations or clubs, you are considered a conscientious individual, a person who cares. Then, if you head up a committee or give a little extra to some campaign, you are deemed a model of all that is right; you are–for all practical purposes–a hero.

Please, don’t misunderstand. I am not opposed to committees and organizations, nor do I minimize their potential good. What’s more, certain individuals who take the lead in these endeavors are doing admirable work. As such, we might refer to them as heroes.

But, you’ll have to forgive me if I am sometimes a bit cynical. When belonging to the “official” groups or clubs takes precedence over the everyday business of interacting with people, when throwing money at some cause (legitimate as it might be) becomes a substitute for daily compassion, when organizing a drive, fund-raiser, or whatever else we do to create “awareness” of this or that issue is treated as more important than how we treat our neighbors–when these things take place, we have opted for a make-believe kind of existence that forgets or minimizes the things that truly matter most.

Just the other day, I was watching this show on television in which one person was interviewing another about all the good they had supposedly done. They bragged on one another and even showed a sign with all of the other braggers . . . I mean, contributors to this supposedly noble cause. Again, I do not know the motives of these individuals, and I certainly wish them well. Many of them are probably very kind people, true heroes.

Still, the cynical side of me wonders. Why are we so good at organizing this or that, yet a kind person is relatively difficult to find? Why can we show “compassion” by giving money, especially when it’s other people’s money (via legislation?) but don’t have the time to help a needy person that we meet on the street? Why can be muster up all of this energy to orchestrate whatever draws in people and gathers in money, but we have little energy to smile at others or hold open a door or provide a listening ear?

Once again, I should clarify. I am not at all opposed to various positive movements, efforts to mobilize people for a good cause, conscientious attempt to do important things. My guess is that God can be and is involved in many of these efforts.

Yet, for all that, I still wonder what truly matters. I wonder what most concerns God and ought to most concern us. To be honest, I don’t think it’s these great endeavors or all-too-obvious feats of organizational skill that are at the top of the list.

What matters most, I think, and what produces the most heroes, is not the self-aggrandizing “achievements” or the pat-myself-on-the-back exploits. The real stuff is the stuff of everyday life. God, at least it seems to me, wants us to be humble and thankful and compassionate and wise and loving. These, I would argue, are not traits for a moment or temporary manifestations but characteristics of a lifetime. Of course we all fall far short of the ideal, of the perfect paradigm, which is Jesus. But this is what truly matters, and this is where heroes live.

Jesus never organized a program or created a fund for this or that need. He didn’t defend political agendas, suggest new legislation, or start a “do-gooders” club. People were drawn to him, rather, because he spoke the truth and displayed love. Wisdom and compassion followed him, and the presence of God himself was made evident wherever he went.

Again, there is nothing wrong with programs, funds, agendas, or legislation. Properly understood and administered, they all have their place. But what makes anyone a hero is the effort to emulate, however imperfectly and inconsistently, the perfect hero, the Savior of the world.

A hero is someone who looks out for the interests of others . . . expecting nothing in return. A hero is a person who truly (and each day) cares about others and their betterment. A hero is a conduit of divine compassion and love, a bearer of wisdom and truth, a moment-by-moment incarnation of godly integrity.

Where are the heroes? Lord, make us all genuine heroes . . . for your sake and for the sake of those you send our way.

apologetics in a postmodern era (part 5)

This is the fifth in a short series of articles on the subject of Christian apologetics in a postmodern world.

Teleological Apologetics: Journeying toward the truth

Some within the church place an emphasis on what might be termed immediate transformation. A crisis experience or a decision is held out as the pathway to imminent blessing. If we have needs, a “power encounter” can occur in which the Holy Spirit alters hearts, changes perspectives, and enables people to see their own lives from a different perspective.

No one who wants to be faithful to Scripture can deny the possibility of such encounters. Certainly, God can intervene in our lives in such a way as to radically change us. This “here and how” approach is not to be despised, for none of us can predict how God will work to encourage His children. There is little doubt, therefore, that the living Lord can and does provide direct and sometimes spontaneous aid.

On the other hand, some traditional Christians have taken this instant transformation model too far, treating spirituality as primarily a series of encounters and neglecting to see that it is also a journey. Postmoderns resonate with this gradual approach, recognizing that life, including one’s spiritual life, usually entails a process. Paul sounds this theme when he describes the life of faith as something to be “worked out” over time (Philippians 2:12ff). Likewise, Peter speaks of ongoing diligence and growth as the pattern for Jesus’ disciples (2 Peter 3:14-18).

When considering a postmodern apologetic, it is important to not only look to God expectantly for immediate assistance but to realize, as well, that most matters are worked out over a lifetime. While God can indeed change us in an instant, it is more often the case that he works in our hearts and lives to transform us over time. Concerning apologetics, it is imperative that we treat our encounters with others not so much as an effort to win them over in an instant but as a part of a larger story. While some things remain the same, most of us have changed over time. Sometimes, in practical ways, sometimes in theological ways, we (hopefully) grow. If this is true of us, should we not afford people the opportunity to make gradual changes in their own lives? Some traditional apologists drive people away by insisting that the truths they espouse should be accepted without delay. The irony of this is that some of these same apologists took many years before they embraced the faith. Perhaps a better approach will be to take the approach hinted at in 1 Corinthians. There, Paul said this: “I planted, Apollos waters, but God caused the growth” (3:6). There is a kind of patience built into this kind of thinking. Jesus was the consummate example of this. He walked and talked with His followers, living and teaching among them each day. He never forced a decision and often endured their foolish ways. Along the way, he provided correction and kindness, but he seemed content to allow the cumulative impact of his words and life to gradually lead them in the right direction. A postmodern apologetic must take this journeying approach.

Conclusion

The subjects addressed here are a mere sampling of themes that contribute to a postmodern perspective on apologetics. As God is sovereign in every era, and due to the fact that He has seen fit to direct us in this postmodern way, it is incumbent upon the church to pay attention to what he may be teaching us today. With a healthy openness to what God is doing in our world today, combined with a commitment to the “once for all” nature of the Christian faith, it is possible to benefit from current societal inclinations. In the process, we receive the comfort and the guidance we all so desperately need.

In order to cultivate a postmodern apologetic, certain relevant themes will have to be taken seriously, some of which we have surveyed here. But if apologetics is going to mature and keep pace with the times, we must insist that apologetics take place within the arena of everyday life. We can no longer remain at the distance, observing and then critiquing societal inclinations, seeking merely to protect the faithful from the errors that abound. Though avoiding naivety, we must learn, as well, to genuinely connect with people, not as know-it-all experts but as fellow travelers who long to share the love of Jesus with others. An authentic, up-to-date apologetic must demand nothing less.

apologetics in a postmodern era (part 4)

This is the fourth in a short series of articles on the subject of Christian apologetics in a postmodern world.

Existential Apologetics: Facilitating connectivity

During the modern era, the temptation was to spend an inordinate amount of time and energy constructing theories, sometimes mistaking meaning for application and confusing knowledge about God with an actual acquaintance with Him. Clearly, both of these are needed if we are going to live in accordance with the Bible. That is, there is a relationship between the ideas we hold about God and the relationship we establish with Him. Still, with the church’s determination to remain doctrinally sound and theologically informed, the personal matter of connecting with God was sometimes minimized.[17]

In contrast, postmoderns have a deep sense of wanting to encounter the truth and not merely formulate theories about it. There is, as might be expected, a tendency to go too far in the other direction and to neglect theory in favor of what “feels good.” Still, the postmodern desire to encounter the transcendent is a potentially healthy impulse.

The Bible in many places assumes this personal encounter with the truth. Paul, for instance, makes clear his passion for God as “knowing Him” (Philippians 3:10). Likewise, Peter speaks of growing “in the grace and knowledge of our Lord and Savior” (2 Peter 3:18), and John writes of possessing life through the Son (1 John 5:11-12 - “having the Son” is the way he puts it). In all of these passages, descriptive knowledge of God intersects with a personal encounter with God. Our efforts, therefore, must be directed toward not only providing accurate information but actually looking to the One who is “not far from each one of us” (Acts 17:27).

Concerning a Christian apologetic, this theme reminds us that, while intellectual matters are certainly relevant, the goal of it all is to be united with one’s Maker. Informing others of the Maker’s identity is still necessary, of course, but we must not neglect to see that it is possible to connect with God despite our imperfect knowledge of Him. Thus, apologists must not assume that people must first accept their arguments before they can actually access God. If this is the case, we have made apologetics into almost an obstacle to faith rather than a facilitator of it. A part of our apologetic strategy, therefore, will be to encourage and provide reasons for people to look outside of themselves. Whether or not we convince them on this or that point, it is nonetheless possible they may contact the God we are attempting to describe. A part of our apologetic must an effort to help others to consider real-life encounters with God.

Narrative Apologetics: Participating in the story

One key feature of postmodern thought is its fascination with narrative. While moderns were drawn to propositions, postmoderns are attracted to stories. From the vantage point of the Bible, this is very significant, for a good portion of Scripture takes this form. From the story of the nation of Israel to the accounts of the early church, the narrative sections of Scripture play a vital role. Indeed, Jesus’ ministry was often driven by this story-telling agenda, sharing parables with the people of His day (Matthew 22:1ff; Mark 4:1ff).

It is with good reason, therefore, that the church learns to reemphasize this narrative approach. Rather than treating the stories of Scripture as pointers to abstract propositions, as mere addendums to biblical doctrines, the stories themselves become essential features of the church’s mission.

Of course the postmodern penchant for story does not, in itself, guarantee any type of spiritual benefit. It does, however, provide ample reason for believing that human beings are “wired” for story.

The business of the church is to tell and to embody a story, the story of God’s mighty acts in creation and redemption and of God’s promises concerning what will be in the end. The church affirms the truth of this story by celebrating it, interpreting it, and enacting it in the life of the contemporary world.[18]

Concerning an apologetic, there are hints in Scripture that might assist us along the way. One of these would be a recounting of those stories in which God’s people encountered various circumstances, including those that involved persecution and suffering. For instance, as one contemplates the story of Joseph’s mistreatment, it is easy to recognize both the degree of suffering he endured and the amazing way he handled hard times (Genesis 50:20). Of course the most compelling story of all is that of Jesus. His relationships with the disciple, his confrontation with the religious establishment of his day, his “outside the box” brand of spirituality–all of these are truly captivating. Our apologetic must embrace these stories, allowing their power to impact the lives of others.

In keeping with this story-telling paradigm, it is also important to allow our apologetic to flow from the stories that comprise our lives. We all have tales to tell, disappointments to recount, triumphs to repeat, doubts to acknowledge, hope to proclaim. Moderns were good at stating propositions (e.g., Jesus is Lord) and defending facts (e.g. He rose from the grave). Without ignoring any of these, we must learn as well to invite others into our lives where they can observe what this death-defying Savior does in the life of real people. We must be careful, of course, not to allow a prefabricated agenda, an overly confident fairy-tale, a too-good-to-be-true lie to become our story. Inauthentic is not preferable in this or any other era. But, and this is the key, must be able to share stories, both ours and those with Scripture, allowing others to consider the story that God may be telling in their lives.

Notes

17. One obvious exception to this trend is found among Pentecostal and Charismatic believers, who have always emphasized the relational.

18. Leslie Newbigin, Proper Confidence, 76.

apologetics in a postmodern era (part 3)

This is the third in a short series of articles on the subject of Christian apologetics in a postmodern world.

Postmodern Positives: Embracing what God is doing today.[11]

Many evangelicals have taken a stand against postmodernism, belittling its radical nature and encouraging others to do the same. Make no mistake about it; hard or radical postmodernism is an enemy of the truth, and its darker elements must be resisted. However, this does not mean that every postmodern assertion is invalid or that one’s relationship to it must be primarily negative.

In contrast to this mostly negative stance, there is much to garner from postmodernism, and those sensitive to contemporary concerns are better off than those who ignore the issues that have been given voice through the emerging church movement.[12] The beneficial features of postmodernism, which will be explored in more detail below, include an embrace of community as the context for faith, a recognition that God is not only knowable but also baffling, a realization that the Lord (and not merely our ideas about Him) must be encountered, an awareness of our place in the grand story God is telling, and a hopeful willingness to journey with others toward the truth.

Community Apologetics: Belonging as the context for faith

Though Christians have always given lip service to the notion of community, in practice they have sometimes been guilty of fostering an independent brand of faith. Following cultural inclinations, it is common to hear truth explained in terms of the individual, sanctification as something each person must do, and salvation itself as my response to the gospel.

In contrast many in our day are captivated by community and driven by the friendships it provides. Though human beings have always needed to connect with others, postmoderns are particularly concerned to find places of belonging. As a result, there is much emphasis on this theme.

This community orientation is something that is embedded in Scripture, finding its impetus in the fact that human beings are created in the image of a communing God.

The fact that God is the social trinity–Father, Son, and Spirit–gives us some indication that the divine purpose for creation is directed toward the individual-in-relationship. Our gospel must address the human person within the context of the communities in which people are embedded.[13]

Just as, according to Christian theology, God is a plurality of persons, a divine community of interaction, so we are wired to commune. It is thus no surprise to find that most people desire to lives their lives in conjunction with those who are like-minded.

Scripture is replete with examples of how this is might take place. When the early church was scattered due to persecution, there was a strong impetus to provide a haven for those who had lost everything. As Acts describes, “all those who had believed were together and had all things in common” (Acts 2:44). This is summarized by Paul, who instructs his readers to “Be devoted to one another in brotherly love” (Romans 12:10), which includes a willingness to “rejoice with those who rejoice and weep with those who weep” (Romans 12:15).

Here, then, is a wonderful opportunity and privilege. We can be–individually and as faith communities–the place where love and truth coalesce. Indeed, 1 Peter 3:15, that key apologetics text, implicitly highlights this theme. The context of our apologia, the place where others might encounter God, is among those motivated to“give an answer for [their] hope” (1 Peter 3:15).

Hope, in other words, is observable. When we exude an expectation of better things, when purpose and truth flow forth from our lives, we “set the stage” for the development of faith. Our responsibility involves much more than providing answers; it also entails an active demonstration of hope. A community of faith provides the framework, the subtle yet powerful influence, by which truth claims are given authentic expression. Only when truth is embedded in life does it become captivating.

A word of warning is in order. The notion of providing safe places must not be viewed simply as a means to something greater, a gimmick to lure people into the church. Too often, postmodern insights are treated like stylistic changes that are made in order to make the truth more palatable to outsiders. While this, no doubt, has a place in our thoughts, we must never reduce our friendships with people to the level where they become agenda-driven. When this happens, our relationships with others look like cleverly devised evangelistic trickery. We must not play make-believe friend with people; instead, we are to seek genuine, unforced connections with men and women simply because we care.

Of course the manner in which this belonging motif takes shape will vary. Whether through regular gatherings, casual activities, or by means of ongoing encounters and friendships with our neighbors, the point remains the same. Human beings need one another. All people crave places where they can feel free to be themselves and to explore life with those who are like-minded.[14] A good part of a postmodern apologetic will entail providing those places.

When Christians are overly judgmental, when we remain aloof from society and only draw attention to what’s wrong with it, when there does not seem to be even a hint of empathy for those who doubt, question, and hurt, the results are predictable. Postmoderns, more than their predecessors, are less willing to endure such attitudes.

Our challenge is to build relationships with others, learning to connect with them. These efforts must never be manipulative or forced but rather expressions of a sincere concern for and enjoyment of our fellow-human beings. Our apologetic, in other words, must embrace the idea that belonging often precedes believing, and faith often develops best when it takes place within the framework of an already established bond. No matter how accurate our doctrinal beliefs or precise our theological formulations, it is imperative that we love and accept people in Jesus’ name. In a postmodern world, a community of unconditional love is one of the strongest apologetics we can provide, for only within integrity-laced, caring relationships can we truly show that Jesus is Lord.[15]

Sacred Apologetics: Encountering God through mystery

Moderns tend to approach life in a rather dogmatic fashion, treating some of the more difficult questions of truth and life as if they are easily answerable. Part of this is understandable, for God has indeed revealed Himself to us. Given that He is a God of truth, it makes sense that we would be confident about what He has shared with us.

That God reveals Himself is no surprise to Christians. On the other hand, believers have not always been willing to admit, or even cognizant of the fact, that many things about God are not easily deciphered. Though He has revealed many things, “the secret things” are hidden from our view (Deuteronomy 29:29). The Lord is a deity who both reveals and conceals (see Deuteronomy 29:29).

Postmoderns, some who have grown skeptical of overly confident claims, tend to reject anything that sounds too dogmatic, (sometimes to the point of embracing outright skepticism), preferring a humbler approach to knowledge. This does not mean that postmoderns themselves are necessarily more humble than their predecessors. It does mean, however, that their general philosophy of life is one in which close mindedness and unnecessarily narrow views are despised.

This dovetails nicely into a Christian worldview. Scripture not only provides parameters for living and truths for believing, but it also declares that many things defy the creature. One avenue by which we can approach matters of faith, therefore, is to recognize, even embrace, this fact of human ignorance in the presence of God. A Christian apologetic is fortified by the idea that we can only grasp deity in part, that the Lord will always exceed our efforts to comprehensively understand Him.

A part of our apologetic strategy, therefore, will be place life’s mysteries with the broader context of an often mysterious God.[16] This mystery template enables us to consider the difficult questions we encounter in a humbler fashion. Likewise, to the degree that we show ourselves humble, it affords us the opportunity to speak with more boldness about those matters which are not hidden from us.

Can we not revel in the fact that many things about our Creator are far beyond us? Would it not be conducive to building relationships for us to admit that there are often times when we, too, “don’t get it”? Indeed, would it not be refreshing for us to exhibit an attitude of combined humility and confidence? Yes, we know some things because God has revealed them to us; these must be humbly and appropriately shared. But, other things exceed our understanding, and even the things we truly know about God are enveloped in deep mystery. Such is the case when dealing with the great “I am.” As Paul once wrote: “We know in part” (1 Corinthians 13). Isaiah puts it this way: “But to this one I will look, to him who is humble and contrite of spirit, and who trembles at My word” (66:2). A postmodern apologetic is one that invites others into the presence of a knowable but also mysterious God.

Notes

11. A number of preliminary remarks are in order. (1) This is neither an effort to criticize those not inclined to move in a postmodern direction nor a naive claim that moderns have never engaged in any of the efforts mentioned below. The point, simply, is to recognize some positive ideas that have been brought to light in this era. (2) There is no intent here to become so enamored with postmodernism that it becomes a theological version of political correctness. If moderns made some foolish decisions, postmoderns are just as liable to error. (3) The idea here is not to leave behind the best features of modernity. It is never enough to give mere lip service to the best ideas of previous generations. We must, rather, retain whatever is valid from any era, while also looking to see what new things are available in our day. Though the emphasis here will be, as it should be, on postmodern inclinations, a fully orbed apologetic will not fail to embrace modern ideas, as well. Indeed, some supposedly modern concepts, ideas that received much ink and were prominent during the modern era, are actually quite biblical in origin. To this degree we must approach postmodernism not as an end-all but as another (important) aspect of our journey. (4) The key in all of these postmodern ideas is not simply to look or act postmodern, as helpful as that might be. The point, truly, is to locate God’s activity in our age. What postmodernism does, in other words, is drive us back to our sacred texts wherein we discover that some of what is taking place around us is actually quite consistent with Scripture. Our goal is to hear God’s voice as it echoes across time, listening for reverberations that come to us via this postmodern time.

12. Emergence is a term often used to describe the new and sometimes unconventional realities that are emanating from people and groups that are postmodern in orientation. It basically depicts the unprecedented changes that are taking place in society in general and within segments of the church. For a brief discussion, see Kimball, The Emerging Church, 13-17.

13. Stanley J. Grenz, A Primer on Postmodernism (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1996), 168-169.

14. What is genuine community? Be like us? Join us? Force yourself into our mold? There is, of course, a sense in which we want people to see the love and truth of God in us, as it is displayed in our relationships. This, however, is only a part of what is necessary. Our apologetic, in other words, must entail far more than “join us at church.” What’s more, we must not be so naive as to think that we can manufacture some sort of artificial place of belonging. More relevant, or so it seems to me, would be a concerted effort to simply love our neighbors. Not love as a means of coercing a decision, not love in order to get others to join our congregations, not love as a tool of religious manipulation, but simply love in the name of Jesus. A postmodern apologetic is one that provides each day an environment where the people we encounter can feel comfortable, accepted, and (hopefully) willing to journey with us.

15. What is genuine community? Be like us? Join us? Force yourself into our mold? There is, of course, a sense in which we want people to see the love and truth of God in us, as it is displayed in our relationships. This, however, is only a part of what is necessary. Our apologetic, in other words, must entail far more than “join us at church.” What’s more, we must not be so naive as to think that we can manufacture some sort of artificial place of belonging. More relevant, or so it seems to me, would be a concerted effort to simply love our neighbors. Not love as a means of coercing a decision, not love in order to get others to join our congregations, not love as a tool of religious manipulation, but simply love in the name of Jesus. A postmodern apologetic is one that provides each day an environment where the people we encounter can feel comfortable, accepted, and (hopefully) willing to journey with us.

16. Rudolph Otto popularized the idea of the mysterium tremendum, the awful mystery. The basic idea is that God can be encountered in ways that transcended (not contradict) the rational.