it's all about . . . shining

What does God want from us?

Though this question might be answered in any one of a number of ways, Jesus points us in the right direction when he says these words to his followers:

Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven(NASB).

In the context, Jesus had speaking about believers being the light of the world, adding that “a city on a hill cannot be hidden.” He follows with an illustration of a lamp, which is intended not to be hidden but placed in a conspicuous place so as to light the house.

It is at this point that Jesus speaks these memorable words: "In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven."

Just as a city on a hill cannot be hidden, just as a lamp is intended to perform its function of lighting a house, so too are believers to allow their light to shine.

The New Living translation puts it this way: “let your good deeds shine out for all to see, so that everyone will praise your heavenly Father.”

Here, then, is a section of Scripture that references light as the manner in which Jesus’ followers are to live in the world.

As we look at the passage, it is clear that Jesus is concerned about good deeds. Some deeds are faulty or bad, while others are clearly good. It is the good deeds that are highlighted here. But these deeds are not intended to be hidden or performed in secret. Rather, they are to be so evident that they draw attention. But notice, if you will, what is to be noticed. Jesus is not saying here that we are to be noticed for our boisterous talk, our fundamentalist stance, our position on issues, or our uncompromising adherence to some political agenda.

Now, it is inevitable that believers will, at some point, have to speak up for the truth and apply it to various issues and endeavors. Not only is there nothing inherently wrong with such a stance, but our duty as believers can sometimes warrant it. However, none of these things matter if we fail to fulfill this central command of Jesus . . . to shine.

More important even than the words (and the words are important!) is the power of a life well lived, the impact of “good deeds” on our fellow human beings. These deeds, of course, come in many forms. Anytime we are involved in acts of compassion, demonstrations of kindness, expressions of love, we are doing the good to which Jesus referred, and this good is something that at least some people notice. When they do, that is, when they observe goodness in action, there is, shall we say, a transcendent impulse, a tendency to look for the cause of such goodness. This, I think, is what Jesus means by glorifying the Father. They may or may not verbalize this fact, and there is no promise that this impulse will be immediately observable. But, and this is the point, at least some people will eventually realize that something “heavenly” has produced this good behavior.

So, here we have a passage that refers to good works, which–when performed–lead others to locate the source of good, God himself. But notice that this whole good works process is not some legalistic effort to perform our morality before people. This is not an injunction to act in an almost braggadocios manner. This is not a show that we parade before the world, trying to manipulate people into the kingdom of God. Though there ought to be, no doubt, an awareness among believers of their responsibilities, this should always take on an authentic tone. In other words, the Christian is not someone who puts on an act so as to draw people into some type of well-orchestrated religious conversion. Notice the way Jesus puts it here. He says–and this is key–let your light shine. What he’s talking about, in other words, is not a forced agenda, not an in-your-face effort, not some artificial delivery of a preprogrammed message. No, this is more natural (or should I say supernatural?) than that! There is a light, not any old light but the light that originates in the Son of God, and this light is made available to those who are believing. It is this light–motivated by God’s unconditional love, stimulated by past and present blessings, hope-induced by divine promises, and energized by the Spirit of truth and love–it is this light that, well, that . . . SHINES.

Though there are certain rules of Christian conduct, and while there are some basic parameters for defining and living the Christian life (and we don’t want to neglect these), the essence of the faith involves shining. Within the framework of what God has revealed, followers of Jesus are to shine!

Our first priority is not that of being a nuisance (though some, unfortunately, will interpret our lives this way). Our highest ideal is not to shove some memorized formulas down people’s throats. Our greatest accomplishment will not be drawing attention to our (right or wrong) agendas. What will really matter? How about being gripped by a sense of joy and love? What about truly caring about both God and others? Or, perhaps immersing ourselves in thoughts of what we can all be when we align ourselves with our Maker and his purposes? When these things take center stage, it’s not so much a matter of rules and principles. It’s about shining.

There’s an old Keith Green song that contains these words:

I want to shine the light you gave,
Through Your Son, you sent to save us,
From ourselves and our despair,
It comforts me to know you're really there.

That’s it! It’s about shining! “Lord, enable us to shine so that you (not we) get the ultimate credit.”

joy in the journey

Certain songs–and there are many of them–seem packed with helpful ideas; they almost ooze truth, providing direction, encouragement, and incentive for the journey. One of these songs, at least for me, is Michael Card’s Joy in the Journey. Here are some the more helpful words:

There is a joy in the journey
There's a light we can love on the way
There is a wonder and wildness to life
And freedom for those who obey

Life, the Christian life, was never intended to be lived in safe and rigid and overly conservative ways. Real living, living that’s attached to the presence and power of our Maker, is full of wonder and wildness. Though Card rightly identifies the need to obey, this obedience is not an enslaving kind, the type that makes you feel like you’re carrying a heavy load. Obedience, rightly perceived, is getting in touch with God, seeking his influence, counting on his nearness. It is aligning our lives with the Creator and his imprint within. This type of obedience is liberating and fulfilling. Indeed, this obedience involves being captivated not simply with a legalistic list of “do’s” and “don’t’s” (though there are some basic guidelines provided) but with locating God’s heart and love–communicated through the invisible Spirit–and allowing our lives to mesh with his.

The joy of loving relationships, the blessing of being able to have a positive impact on another, the sheer beauty of countless opportunities–this is our joy in the journey. This is our light (emanating from God and shining in and through our lives), which we can love. This is true freedom, wedded to purpose, and yielding wonder and wildness in our lives.

Of course the journey is not always easy. Though we’ve been “born of the Spirit,” that is, God lives within us, infusing us with the life that matters most, there are struggles along the way. Sometimes, we get weary. While we sense a camaraderie with eternity, we are stranded for now in the here-and-now of weakness and imperfection. Still, we “share incarnation with him.” I take this to mean that as he was the incarnate Lord, living in this fallen world, so we (in a lesser and derivative sense) live our lives within a society that sometimes lacks appreciation for the values of eternity.

To all who've been born in the Spirit
And who share incarnation with Him
Who belong to eternity stranded in time
And weary of struggling with sin

Through it all, we look to the future, when perfection will one day arrive, and we live with hope. And even now we get a feel, a preview of what awaits. Since we are connected to the One who provides joy, even now that joy spills into our lives.

There is a joy in the journey
There's a light we can love on the way
There is a wonder and wildness to life
And freedom for those who obey

Living with wonder and wildness–yeah, I like that!

what I want to be

Every once in a while, I ponder who and what I am . . . and what I hope to be. As a husband, a father, and a teacher, these things matter to me . . . a lot. I have aspirations, aims, and hopes, but there are times when I wonder if I’m getting anywhere, whether people even “get” were I’m coming from.

There have been a few times–I don’t think too often, though I could be wrong–when I have been misunderstood and even misrepresented. Like everyone else, some people don’t know or understand me. I realize, of course, that I can’t control the opinions of everyone, and I recognize that I make mistakes which certain people might (mis)identify as the “real” me.

It is therefore important to pause and consider what I’d like to be. While I care about many things, there are some basic traits, characteristics, or values to which I aspire.

I hope to be . . .

✓ a person of integrity and honor
✓ a possessor (and conveyor) of kindness and wisdom
✓ an individual who can be trusted and who truly cares
✓ a man who is able both to think and to feel
✓ someone who is unafraid to express his convictions and yet equally able to walk with humility
✓ a person who is willing to demonstrate genuine affection for others
✓ an individual who appreciates good things when he sees them

I suppose what I'm hoping for, ultimately, is to resemble Jesus, for he is the epitome of all of these ideals.

God knows how inconsistent I can be, and how foolish. But these are still the traits that I wish to embody and share with others. “Lord, please allow these ideals to increasingly take shape in my heart and flow from my life.”

traveling the road labeled “why?”

Some theists are very, very uncomfortable with raising difficult questions. Why is there so much evil? If God is in the business of changing people, why do we act (at least at times) so unchanged? Why has the bible, the very source of Christian beliefs, been so often misread and misapplied? Why the many examples of faulty and/or silly decisions made by church members throughout history? Why do Christians themselves often find it difficult to agree and get along? Why have some Christian practices and habits actually hindered the progress of its adherents?

Now in these and countless areas, there are indeed reasonable answers and, in my view, a sound basis for belief. For every difficulty with the faith, there are many demonstrations of faith’s validity and power. Still, as I’ve said, many theists are quick to skim over the hard things and so paint a portrait that, in their view, is more helpful and feels better.

I think, for what it’s worth, that there is a better way, a way in which we remain honest about uncertainty and doubt and are able to face squarely those matters that appear contrary to faith. To take this approach, in my view, actually bolsters faith, albeit by traveling some bumpy and uncertain paths.

There are, in other words, avenues of belief that can only be located when we travel the road that is labeled “Why?” The mystery of it all, the sheer willingness to lay it all on the table, the dilemmas that ensue when we discuss difficult issues–all of these force us to view faith in a much less dogmatic, much less cocky, much more humble and open manner. Along the way, truth remains, along with strong convictions and a measure of dogmatism, but some of these things are best accessed by means of simple faith. Intellectual depth and childlike belief meet at the top of the mountain, where–I and many others believe–God is.

humble and bold . . . the Jesus pattern

I do not claim to be Jesus or anything close to him, however I do believe that he demonstrates a pattern from which we can all learn. In the opinion of many, even those who reject his status as the Son of God, Jesus is the epitome of virtue and love. His compassion shines through on countless occasions. He rescues the downtrodden and spends time with the oppressed. He is a friend of the hurting and disenfranchised. At the same time, this same Jesus was not afraid to speak of judgment, oppose arrogance, and demand consistency with God’s ways. Jesus, in other words, was able to be kind, gentle, and open to his Father’s plan, yet simultaneously bold and forthright and, dare I say it, dogmatic. He did, after all, claim to be “the way, the truth, and the life.” :-)

Of course I have no delusion of thinking that I parallel Jesus. But, I do hold him up as a pattern and seek to live with the same tension with which he lived. In other words openness and kindness can, in theory at least, coexist with straightforward dogmatism. This is my hope, that I can increasingly pursue and embody this tension. In my case, I openly admit that I do not have all of the answers, that I sometimes wonder about just about everything, that we must all learn to be humble and teachable. We must never be afraid to follow the truth . . . wherever it leads. This, I would argue, is the type of daring faith that is worth having.

At the same time, there is also a part of me that believes and senses that there is such a thing as “right vs. wrong.” Likewise, there is truth to uphold and exude (as an expression of our love for God) and error to oppose. This is why we should (and often intuitively do) react against injustice and why we have a sense that it is important to embody love.

Though I cannot make sense of it all, this tension that we see in Jesus is, in my opinion, worth following. The proportions of each will vary, and we will never get it perfectly right (at least not in this life), but it is, I think, the best way ahead. We should seek to be both bold and humble, open yet dogmatic, questioners in search of the truth and those who (at some level at least) are confident enough to state the truth. "Lord, provide the wisdom we need to rightly sustain this tension."

approaches to the problem of evil

We recently (see previous blog) started a book discussion on the problem of evil, that is, on the issues surrounding the existence of so much suffering in this world. If God is both good and sovereign, how do we explain the presence of evil without jettisoning either his moral perfections or his power? This and similar questions have plagued mankind for millennia.

In seeking to make sense of evil, it is useful to consider one’s starting point. The lenses through which we see the world greatly influence what we will “see.” Our worldview, in other words, shapes our expectations and evaluations and the basic manner in which we approach any subject.

Throughout history there have been different proposals as to the best way to make sense of the ugly features of life. Without being overly simplistic, here are some of the major contenders or approaches we might consider.

• Atheism is one option. This view says that the evil we encounter in this world is proof positive that there is no God, for an all-good and all-powerful deity would not permit such widespread maleficence. In evaluating this option, it is important to acknowledge that the atheist is at least honest enough to acknowledge the problem of evil. Likewise, he or she has certain expectations about what a good God might permit. These are potentially useful points. However, one wonders on what basis we human beings construct our versions of deity. From an atheist’s vantage point, how can we even know what God would or would not allow? But there is an even deeper and more obvious problem with atheism, which is that it is self-refuting. If there is no God, then why react against difficulties? How can we even define what is evil in the first place? Though there is an understandable aversion to evil, an aversion that makes us wonder what God could be up to, there really is no escaping the fact that a godless universe does too much, for it eliminates the very basis of our aversions. Without some type of universal truth and/or truth-giver, we are unable to even label anything truly good or evil. Again, atheism is self-refuting.

• Agnosticism is another option, which is to say that we remain uncommitted to any answer. A certain version of this (closed agnosticism) is probably not helpful, for it closes us off from potentially helpful answers and assumes that faith is never valid. Another type that we might term “apathetic agnosticism” says, “whether there are any answers available, I don’t really care.” While this might be the way we feel at times, it also doesn’t provide any helpful relief. A third option is “open agnosticism,” which can be a pathway to faith. So long as we remain open to the possibilities, open agnosticism is a potentially useful perspective.

• Of course there is also the faith option, which might make the most sense of all. In saying that we approach the subject of evil with faith, we are not (or, at least, we should not be!) claiming that believers have all of the solutions to this dilemma, for we certainly do not. Nor does a faith perspective imply that are we ever completely satisfied with the views to which we cling. Even faith “answers” (especially, faith answers?) are partial at best. This said, this view is commendable because it corresponds to the experiences of so many throughout human history, and it allows us to at least acknowledge that there is a basis for good and evil. What’s more, the faith approach provides both a reasonable expectation that evil might one day be banished from our lives and actual historical comforts through the life, death, and resurrection of Jesus, who–though not answering every inquiry–is the believer’s ultimate paradigm, strength, and hope.

Atheism may sometimes “feel” right, but it is self-defeating. Agnosticism, in its best form, may provide some impetus for thinking through the admittedly complicated and heart trenching realities that so dominate human existence. But it is faith that best emboldens and empowers us, providing the ultimate path through the maze of evil and toward that day when the good, sovereign, yet also mysterious Lord is more fully seen, his ways better understood, and our tears finally dried.

Why? –– book discussion

Yesterday, we began a book discussion on the subject of evil, using Why? Reflections on the Problem of Evil as our guide. We hope to meet at least once a month to work our way through the various topics related to the problem of evil. We began with a quote from page 3:

A child is abandoned, an elderly man mistreated, a disease interferes with an otherwise healthy home, massive numbers of people starve, a woman is brutally abused, senseless killings take place–the amount of suffering in this world is staggering, and when experienced, justice seems a trite concept and comfort an unrealistic ideal. Human experience is truly dominated by pain, sickness, and calamity. Indeed, however successful a person might be at evading trouble, death, the greatest enemy of all, eventually swallows its prey like a dark gapping abyss. As a result, sadness and confusion plague every generation.

We have all experienced, to one degree or another, the realties that come with living in a fallen world. Some struggle with constant pain or relationship problems. Others have been wronged in various ways. And all of us have been frustrated by everything from the pain of life-altering circumstances to the frustration associated with traffic Lights. In beginning the study, we began by identifying some basic facts of life. For instance:

• We all struggle with life in what is sometimes an ugly world.

Why are bad things a stumbling block? Philosophers and theologians often refer to what is called “the problem of evil.”In what sense is evil a problem? If God is good, and if he is in control of this world, how do we explain the presence of bad things? The effort to come up with answers to these problems (and we’ll look into these much more in weeks to come) is sometimes referred to as a Theodicy. A theodicy is a justification of God and his ways. With all of these things confronting us–real life, important issues, lots of ideas, and countless questions, we concluded that . . .

• It is important to seek understanding.

And, so, that's what we hope to do. We will be asking and seeking our way through the darkness, attempting to enliven faith, build stability, create hope, and incite a sense of “wow” in the presence of the transcendent and mysterious One. As we continued to discuss issues related to a Christian theodicy, we began to think through some of the presuppositions that will guide our study. We finished by listing one of these:

• If we are going to make any sense of suffering and evil, we must acknowledge some sort of universal norm.

What accounts for the human impulse to oppose injustice, disapprove of certain behaviors, object to perversion, and fight against evil? Why do we object to Auschwitz and Rwanda? Why are Stalin, Hitler, and Pol Pot labeled as evil men? What accounts for the universal instinct to oppose rape and murder? Why was 9/11 such a heinous event? It would appear that there is something inside of us, placed there by God, which intuitively recognizes that there are such things as good and evil. While the particulars of what exactly constitutes truth or error may vary from individual to individual, the basic recognition of these is undeniable. In our discussions, we began to pursue this line of reasoning, wondering if we might identify or further clarify this impulse.

about . . . ultimate authorities (and statements of faith)

Any statement of faith should be an effort to reflect of what God has spoken. It is an attempt to summarize and give practical application to truths he has revealed to us. Likewise, it gives expression to the truth as it takes root in any particular life-situation.

But, having said this, it is important to remember that no statement of beliefs is without error. The only sure basis of faith is what God has revealed through his Spirit, in particular what he has spoken in his written communication, the bible. We must acknowledge the constant need to ground our beliefs not in our own presuppositions or statements of faith but in Scripture itself. Whenever there is a conflict between what we say God says and what God has actually said, it is essential to defer to his word.

Therefore, in one sense, our beliefs are stable and reliable, while, in another sense, they are always subject to correction and supplementation from God’s inscribed revelation. Our goal is not primarily to defend our formulations, per se, but to make certain that we are listening to what God is saying through his various manifestations, especially as located in Scripture.

about . . . spiritual friendships and evangelism

It is an amazing honor to be participants with God in the promulgation of the Christian gospel. A large part of our call involves reaching out and sharing the love and grace of Jesus with others. Unfortunately, Christians have not always done a good job communicating the truth. Far too often, our brand of Christianity has been mean, condescending, hyper-critical, and pushy. Indeed, many believers have been guilty of trying to force-feed the truth (or their version of the "truth") to people. As a result, many non-Christians have (understandably!) gotten a wrong impression of God’s message for mankind. Sometimes, in fact, the church has assumed that the world’s criticism is merely a mark of rebellion and a sign that we (the faithful followers of Jesus?) are simply being persecuted for our faith. While it is surely the case that faithfulness to God can lead to opposition and misrepresentation, it is also true that at least some of the criticism leveled against the church is warranted.

This is why we should desire, without compromising God’s Word, to eliminate any of the unnecessary stumbling blocks to the gospel. In order to avoid error and increase our evangelistic effectiveness, the best thing we can do is to continually return to the Scriptures, asking God to speak afresh to our hearts and lives. To the degree that this occurs, our outreach will look less like a salesman’s approach and more like the wonderful, honest, authentic style that we find in Jesus and the early church.

If we want to be a blessing to others, it is imperative that we get to know them, rubbing shoulders with those who come into our lives, and treating them as fellow travelers along the way. Though this should be obvious, all too often the church has fostered a separatist approach that comes across as "holier than thou." Of course Christians are to be different, and Jesus is suppose to make a difference in our lives. And this can sometimes force us to make clear the distinctions. However, the main way in which we are different is not one of superficial matters like geography (where you go or don't go) or where we/they come down on various issues (though these things can matter). The real difference (among the similarities) is that we ought to embody love and grace, mercy and compassion, zeal and truth, and we should desire to share ourselves and God's love with people. In order to accomplish this, we must develop authentic (not forced or fake) spiritual friendships with those who have yet to experience the life-giving grace of Jesus.

about . . . community and unity

Human beings were created for community, and it is our duty and privilege to foster this person to person, person to group, and group to person unity. This community is a result of our being created in the image of a God who has always been in community, the community of the Father, the Son, and the Spirit.

Because community is nearly instinctive among people, it is no surprise to find a variety of people-groups scattered throughout society. Some of these are helpful, others are not. But the ideal people-group is that which is formed by the Spirit of God, who calls us into fellowship with the Father and his Son. It is this community that should enjoy, promote, and support.

As believers, we count ourselves as part of the larger Christian community around the world and throughout history. But we also give expression to this unity through various local pockets of believers.

In order to foster a God-honoring community, it is essential that we look to God and seek to live according to his sacred standards. Of course such a project cannot be maintained unless we acknowledge our many short-comings and our need of continual divine and human assistance. We must, therefore, be patient with one another, for our growth as individuals and as a group is an imperfect process.

Of course there are occasions when some of us refuse to follow through on our God-given responsibilities, at which time it our duty to patiently and lovingly assist and encourage those who venture away from the right path. Jesus spoke to this end in Matthew 18:15ff; where he outlined the basic plan for intervening in the lives of those who have gone astray. Some have termed this “church discipline,” which is sometimes necessary, but the overall purpose of this passage, and Scripture in general, is to nurture the fallen back to spiritual health. Whether through gentle words, loving action, patient counsel, or blunt reproof, our intent must always be to support and encourage one another.

When friction occurs (and it inevitably will), it is our responsibility to contain the fallout (and potential gossip) as much as possible, maintain the integrity of the group (and accompanying relationships), look to ourselves lest we too be misled, seek wisdom from God and direction from his Word, and prayerfully attempt to bring about spiritual restoration.

In this world we all falter in many ways, but our imperfections need not be faced alone. Likewise, the gifts we possess and the joys we encounter were never intended to be hidden from others. Together–imperfectly but truly–we can walk by faith. Surrounded by love, empowered by God’s Spirit, motivated by truth, governed by grace, and illumined by hope, we just might experience a measure of the connectivity that flows from our three-in-One Maker.

about . . . people

Human beings are a strange mix of wonder and depravity. Being created in our Maker’s image, we all possess an inherent dignity. In limited yet profound ways, we possess the imprint of our Maker.

At the same time, and as a result of our original parent’s wrong choices, we are marred and imperfect beings, prone to rebellion and liable to judgment This is precisely why we require a Savior, Jesus, to rescue us from ourselves and from the consequences of our foolish choices.

Now, if human beings can be described in both positive and negative ways, it is only right to incorporate these elements into the way we think about them. To see only the beauty of man is to display naivete; such one-sidedness can lead to a minimizing of the awful predicament brought on by the fall. Then again, when we only notice human frailty and impropriety, it is difficult to avoid being (proudly!) critical and cynical about just about everyone we meet. Taken to an extreme, this “conspiratorial” attitude (i.e., “everything is bad and everyone is evil”) can cause us to sever ties with the real world, losing our point of contact with those not currently believing.

A better approach is to take into consideration all that makes human beings what they are, the twisted perversions, as well as the brilliant and admirable accomplishments. Only as we balance dignity and corruption are we able to perceive people (including ourselves!!) as they really are.

about . . . knowing God

Life, with all of its simplicity and complexity, its predictability and surprises, is, above all, about the human quest to know God.

Healthy human relationships, positive social interaction, right thinking and living, and genuine self-understanding all spring from a proper relationship with God. This does not mean that those who, in one form or another, deny the true God are void of these benefits, but that these can be optimally experienced by those united to Him.

The problem, however, is that our ability to approach God has been blocked by our own improprieties and imperfections. Both the Bible and our own experiences teach us that something isn’t right between human beings and their Maker. We believe that the best and only true and lasting way to rectify this situation is through contact, by faith, with God’s special emissary, Jesus. By trusting in him and what he accomplished through his life, death, and resurrection, we are brought into a right relationship with God.

Of course all of this implies that we cannot please God or find favor in his sight through our own achievements, religious or otherwise. The reasons for this are simple: God is far greater that we’ve imagined, and we are more corrupt than we’d like to admit. Being in such a predicament, it is wonderful to discover that God does not require that we attempt to impress him with our “good works” but that we simply look to Jesus, who alone is completely good and who did impress God. A person connects with God not by human effort but by faith in Jesus alone.

about . . . the Spirit

The Holy Spirit is a divine person, sent from God to reveal God, convince people of wrong doing, empower God’s people, and accentuate the beauty of God’s unique Son, Jesus.

The Spirit permeates or indwells the lives of all believers, equipping them for service, stimulating them to worship, and empowering them to share the message of hope and human salvation.

The Spirit teaches, comforts, and equips us with a diversity of gifts. Likewise, he fosters unity, Christ-like character, holiness, and faith. It is through His presence and manifestations that otherwise spiritually lifeless people are spiritually animated and led to eternal life through faith in Jesus.

about . . . Jesus

What can we say about Jesus? Without getting into unnecessary details, here are some of the basics:

When the time was just right, God gave expression of himself in human form in the person of His Son, Jesus the Messiah (or Christ). Jesus was born of a virgin, lived a completely authentic and flawless life, performed many acts of compassion and power, was crucified for the sake of fallen humanity, buried, raised from the dead, and ascended to the place of God’s immediate and unhindered presence (heaven). One day, we are told, he will return to earth in glory to put down God’s enemies and eternally bless his friends.

Jesus is our supreme exemplar and liberator from the penalty and power of our rebellious deeds and inclinations. He is God manifest in human form, that is, He is truly and fully both divine and human. To this end, the biblical writers declare: “Great is the mystery of godliness. He (i.e., God) was manifest in the flesh” (1 Timothy 3:16, NASB).

Jesus is the centerpiece of genuine spirituality, the Lord of both the church and of all creation, the friend of the humble, the locus of true worship, the ultimate source of goodness and grace, and the hope of all genuine believers. Through Jesus alone, people can enter into a full and never-ending relationship with the true God.

about . . . God

God is the loving and holy Creator of all that exists, both seen and unseen. He is eternal and completely good, knowing all things, possessing all power, and infinite in majesty and wisdom. The Bible portrays God as both three and one–three persons yet one God. In the mystery of the Godhead, the Father is God, the Son is God, and the Holy Spirit is God; yet, there are not three Gods but one.

The true God, the God revealed in Scripture, is both greater than we can imagine; He is transcendent, and nearer than we’ve ever dreamed possible; He is immanent. Though complete comprehension of these divine traits is humanly impossible, this is nonetheless the way God is depicted in the Bible. The result is that we serve a God who, on the one hand, is worthy of adulation and humble praise, a being of immense greatness and staggering holiness, a Lord who controls history; while, on the other hand, He is a God who sticks close to us, “rubs shoulders” with the lowly, walks along side of us, and befriends the needy.

This God passionately desires communion with us, and toward that end continually invites us into a relationship of faith, friendship, learning, wonder, and service. He is the judge of all the earth, the One to whom human beings will give an account, and the wonder-working rescuer and protector of all who seek Him.

A.M.E.N. -- A Missional Emergent Network

In my former church, we formed a group that we referred to as AMEN. Though I might alter some of what is found below, I think that at least some of these ideas are worthy of consideration and implementation.

A.M.E.N.

A Missional Emergent Network

a•men (ā-měn) Used at the end of a prayer or to express approval.

[Heb. ̕āmēn, verily.] Hebrew meaning - “let it be so,” to be “firm, true, or faithful,” to give our “yes” to what God has done/is doing/will do.

We at AMEN give our “amen,” not merely to a movement or a trend, but to what God is doing to revive his church, woo people into his presence, and revitalize the faith of many.

- A -

We are a group with a distinct calling, a people who seek God’s wisdom as we live out our lives within our particular social environment. We recognize that we are not the only ministry within the body of Christ, and we do not assume that our ministry is for everyone. Still, though we are only one manifestation of God’s presence, we are at least that. Indeed, we sincerely believe that God desires that we have an impact on those inside and outside of the community of faith. This outlook, we hope, will foster both humility (God knows that we do not have all of the answers) and a sense of purpose (God has something for us to be and do). This is who we are: A Missional Emergent Network.

- Missional -

We believe that one of the primary reasons for our existence is to make known the good news of Jesus. Through words, activities, creativity, and a vibrant faith community, we hope to share our God experiences and our real selves (both the good and bad), inviting others to join us on this spiritual journey. This is who we are: A Missional Emergent Network.

- Emergent -

We recognize that the world is changing rapidly, and that the church must learn to wisely respond to these changes. While not wanting to compromise with the worst features of human society, we truly believe that God is at work in culture, providentially ordering events, and leading people in a new direction. Though dangers abound, we maintain that this new emerging world can provide opportunities for the church to mature and to learn how to best interact with and attend to the needs of the wider culture. As a new “postmodern” society emerges, so do fresh ways of envisioning and implementing the truth of the gospel. Thus, in contrast to those who resist what is taking place in our culture, we are mindful of the need to engage current thought, and we are hopeful that–by the grace and power of God–this undertaking will yield fruit for the kingdom of God and the benefit of people. Our goal, then, is to align ourselves with what God is doing in our world today. This is who we are: A Missional Emergent Network.

- Network -

As stated above, we are not a single, isolated entity. Rather, we consider ourselves to be a part of the larger community of God (and of human society in general). Though we desire to make a positive contribution to the larger cause of God in the world, we are very mindful how dependent we are on the gifts and insights of others. With these things in mind, we intend to make a concerted effort to connect with various resources, people-groups, and relationships. Of course our ultimate “network” is the body of Christ, to which we hope to remain faithful. As we network with others (both within and outside of the emergent movement), we hope to become more and more what God wants us to be. This is who we are: A Missional Emergent Network.

AMEN is a group of (basically) like-minded people, who are asking God to enable us to get in touch with what He is doing in our world today. Among other things (many of which we might be yet unable to envision), we are here:

1. To consider what God may be teaching us about ourselves, the church, and the world around us.

2. To actually help–by God’s enabling grace and wisdom–to shape the future of the church.

3. To interact with various books, web sites, and people that are helping to shape today’s culture.

4. To prayerfully engage culture in committed and open ways.

5. To be thoroughly biblical in our focus. Only by having our hearts in tune with the Bible can we expect to remain truly Christian, avoid error, and recognize God’s hand in culture. The postmodern turn in culture coaxes us back to the Scriptures, challenging us on how best to read the sacred text; it is thus our intent to conduct our lives and ministries within the sphere and influence of God’s written Word.

6. To help foster an attitude of “us,” and to imagine and embody an outreach that is community oriented (and not merely individualistic).

7. To meet regularly to keep this conversation going and so remain in touch with what God wants us to be and do.

8. To do both a lot of thinking and a lot of doing.

9. To critically engage the culture, carefully yet under the current assumption that there really is something to this emerging church thing. As such, we do not exist primarily as a place for arguments about the legitimacy of things like the emerging church. Certainly, we recognize that there are (and will be) dangers and debatable features to the emerging church phenomenon. These, we will not shy away from or deny. However, we are people who, by and large, agree that something new is upon us, and God is (or at least can be) involved in it.

10. To encourage one another to follow Jesus. Though sensitive to postmodern inclinations and themes, we are, above all, looking to the One whose presence, power, and love permeate and transcend every age, postmodern and beyond.

liberal, conservative origins?

Liberal and conservative–they are often heard terms during an election year. But why, I wonder, without getting into particular issues, why do people gravitate in one or the other directions? Well, at its core, prior to any decision to opt for a particular political party, I think there are a couple of fundamental realities, which–rightly or wrongly interpreted and applied–lead us all (yes, all) to embrace both a liberal and conservative stance.

First, let me quickly define what I mean when I use these two terms in a broad (and pre-political) sense. Among other things, liberal means free and loose, willing to adapt and change, able to move with the times and alter one’s approach. Among other things, conservative means to remain as is, to uphold certain principles, to refuse to alter one’s basic views. A liberal, then, is a person who adapts and changes. A conservative is one who maintains what currently is. Aside from the fact that we all combine both elements, these are among the primary characteristics of each term.

But why are some of us loose and others unbending? Why do some change easily, while others refuse to do so? In the ultimate sense, I think our perspectives are due to the fact that God is–in a certain sense–both liberal and conservative. Let me explain. I do not mean to imply that God likes some liberal ideas and some conservative issues (though that may be true in some cases). What I’m saying, rather, is that the source of our liberal and conservative tendencies is a God who reveals himself as both unwavering and changing. God stays the same in the sense that he never compromises his nature or character. God cannot (and will not) choose to lie, to deceive, to be unjust, etc. There are certain things about God that he–one might say–conserves. When God speaks universal truths, when he reveals spiritual and moral realities that apply to every time and culture–he is conserving or maintaining his own person and ways. It is in this sense that he can say, “For I, the Lord, do not change” (Malachi 3:6).

Of course a survey of Scripture also reveals that God is able to alter what he does, adapting in order to accommodate various people, varying his ways so that he can relate to those in different circumstances (which, by the way, are sovereignly orchestrated, but that’s another story). Without changing his basic character, God related to people under the New Covenant (A.D.) differently than he did to those under the Old Covenant (B.C.). Indeed, the unchanging Lord (i.e., unchanging as it relates to his nature and perfections) is able to connect with countless individuals and cultures in ways that benefit them.

This means that both the conservative and the liberal principles are–in some ways, at least–an outworking of the One in whose image we are made. In fact this leads us to a second and related point, which is that we are made in such a way that we intuitively recognize that some things must be sustained and defended, and other things must be held with a looser grip. Therefore, we all–whether we know it or acknowledge it–refuse to bend on certain matters that we deem important (again, whether or not we are correct in our assessments, we at least react in a way that reflects this desire to conserve), but we also adapt in those areas that are non essential.

Here, then, is what I propose: (1) The tendencies to be liberal and conservative are an outworking of the God who both changes his approach (when he deems fit) and remains the same (on essentials). (2) Liberal and conservative (not in a political but in a pre-political, attitudinal or life-perspective sense) are an outworking of the image of God in man. To these we can add these additional points: (3) We are all prone to be mislead, for we are imperfect and fallen human beings. All too often, we miss the big picture, misconstrue the facts, and do things that are self-serving. In other words the liberal tendency and the conservative tendency can be twisted and given faulty expression. (4) On the other hand, since we live in God’s world, it is possible to access his wisdom and learn how best to demonstrate both unchanging conviction (i.e., the “conservative) and genuine openness and adaptability (i.e., the “liberal”). Indeed, we should expect to observe these components–to a greater or lesser extent–in all human beings, whatever their political views.

Now, in saying all of this, I am not suggesting that we create a new party that falls somewhere between liberal and conservative. Nor am I denying that some political views are simply right or wrong. My point, simply, is to recognize the source of our liberal and conservative dispositions. Part of our challenge is to discern what things or issues or perspectives (or parties or candidates!) ought to be sustained, defended, and proclaimed, and which ones ought not. Properly understood, this enables us not only to acquire a useful (albeit imperfect) political perspective but also to recognize that our ultimate source of sapience is the One who is wisdom (Romans 16:27).

with us . . . through the whys

It often makes no sense. We just received a call from a friend of ours, telling us that her three-year-old grandson, who had been fighting cancer, passed away. He’s just a child, a cute little boy, a person who had barely begun to live. And now he’s gone.

His parents are now enduring the agony of this loss, and everyone is, understandably, stymied by this tragedy. And, as naturally happens, you can’t help but ask, Why? Why does God allow for such horrific things to take place? Why does he let little children suffer? Why would he put caring parents and grandparents through such emotional torture? Why, if this is indeed God’s world, is this world so filled with awful realities? Why? Why? Why?

There are a number of answers that people tend to give. The hardliners would probably say that we are all sinners, and so we all deserve what we get. Even if they have enough couth to avoid saying such language in public, they definitely talk about it behind the scenes. There is, of course, a measure of truth in this outlook, for we are indeed fallen creatures who have incurred the penalty of separation from our Maker. Still, this answer is trite, unfeeling, and doesn’t come to grips with other equally powerful Scriptural truths (divine mercy, etc.) or the sheer immensity of human suffering. When I hear such talk, I want to smack those who can speak in such one-sided and mean ways.

Of course there are others who just as quickly place such horrific situations into a neat and tidy compartment of heavenly bliss. If someone suffers or dies, everything is okay, for the deceased has presumably gone to be with the Lord. Let’s be clear. It is an immense consolation to recognize the current bliss of those who go to be with Jesus. Indeed, it is one of the fundamental features of human hope. Grief takes on a different hue when it is a hopeful grief. However, and this is important, it is a grief, nonetheless. Though we have hope, it is a hurting hope, a limping hope, a sometimes questioning or doubting hope, a heartbroken hope.

Why?–It haunts us throughout life, and it finds no complete and airtight answer. Yes, there are important truths to anchor the soul (such as the hope just mentioned). Yes, there is a future for those who believe. Yes, there are theological concepts (divine sovereignty) that, rightly perceived and applied, can greatly impact us for good. But there are still the questions and the uncertainty and the frustration and the anger and whatever else pierces our souls.

Thus, while some answers are certainty available, our greatest consolation is a Person, the One who chose to live among us, who decided–for our sake–to join us in our misery. There is comfort in the One who weeps with the hurting, grieves with the distraught, walks with the traumatized. One day, Scripture tells us, God will wipe away every tear from our eyes. This is an incredible and sometimes difficult to fathom promise. Until then, we travel through this life, surrounded by struggles, hassles, and, far too often, disgusting circumstances. But we do not travel alone. We can and must lean on the divine-human traveler. He hears us and absorbs our complaints and pains. He is with us still, through all our whys, even to the end of the world.

fresh and free--a new vision for faith

As we begin the new year, I jotted down a number of somewhat random thoughts about life, truth, spirituality, and related matters. These are very much “off the cuff,” so you’ll have to forgive their messiness. Hope they make sense!

● Church is about connecting at a variety of levels with likeminded people.

It’s not about programs, a building, an obvious or detailed agenda. What matters are relationships with people, true bonding with individuals who share a common perspective.

● Spirituality is a journey not an achievement or an arrival.

Our journey has a beginning, which may or may not be identifiable. More importantly, though, it is ongoing and not stagnant. We should never lose the sense of faith that is connected to the One who says, “Follow Me.” It’s a journey

● The walk of faith is dangerous, necessary, and worth it.

It’s not always easy, and it was never intended to be. The walk of faith takes you through places that are not easily understood or traversed. But this dangerous necessity is definitely worth it.

● Knowing what it right, and even being willing to state it as such, does not necessitate a defensive posture toward outsiders.

We can speak the truth in love. We can live out the truth with compassion and concern instead of meanness and defensiveness. There are times when we must learn to chill out.

● The big stuff should govern our lives and not silly little things.

Priorities–What are our priorities, and do they match those of, say, Paul in Athens (Acts 17) or Jesus throughout his ministry? The trivial must never overshadow the essential. And what is paramount? God’s love demonstrated in and through Jesus, and our comprehension of this love. Loving God and our neighbor. Our expression of this love in heart and life. Following him. Etc.

● Knowing and not knowing must be held constantly in tension.

Knowing (or, at least, thinking that we’re “in the know”) alone leads to arrogance, close-mindedness, and narrow thinking. Acknowledging our ignorance, if that’s all we do, can lead to relativism and a lack of backbone. We need both. Somehow, we must comprehend that knowledge is possible, while simultaneously recognizing that we never know perfectly.

● What we look like, sound like, how we dress, where we go–these and other matters are not to be determined either by a politically correct world or an in-your-face church.

Our look–what we practically do, how we live, the manner in which we give expression to our faith–is something that we grow into over time and must be properly informed.

● It is often both much simpler and far more complicated than we anticipated.

There is a simple complexity to many things. Sometimes, life is much simpler than we make it out to be, and we must allow this simplicity to guide us. Other times (or occasionally and paradoxically at the same times), life is more complicated than we had imagined. These two (simplicity and complexity) must be held in tension, for together they will often be our guide.

● Truth claims are best held with conviction and yet something of a loose grip.

Humble Confidence should flow from our lives. We can and must be dogmatic at some level about some things. But, we must be equally aware of our own imperfect understanding and our sheer humanness. Sometimes, we are wrong. Other times we must tweak our beliefs. Always, we must balance confidence and humility.

● We are to share not only nuggets of truth but our lives with other people.

Of course we must convey helpful information to others, but our efforts will be greatly hampered if we don’t actually care about them.

● Our goal is to love those who cross our paths, period!

We should never treat people like they are our religious projects (God forbid!). We must not come across like we are trying to sneak little religious formulas into our conversations. Our intent is not to deceive others into following some prescribed or hidden agenda. While we can and must–when appropriate and unforced–share our convictions with others, we do so because these convictions are a part of who and what we are, and because we care enough to open ourselves up to others.

● We must remember that truth is first and foremost God’s, and it is only ours by grace.

Therefore, when we share the truth, we must do it as his representatives and not as religious salespersons.

● We are fellow travelers with others in this strange and often puzzling world.

We should never approach life as if we are spiritually superior (for we aren’t) or as those who already have all of the answers (for we don’t). Whatever wisdom we have been granted (not ultimately earned), we are still very much like those who don’t currently appear to possess this same wisdom. We have more gaps in our lives than we often realize, and so we must never forget that we, too, require greater insight and wholeness. We’re travelers.

● When the truth is attacked, we should be properly offended, but we should be offended for his sake and not primarily our own.

There should not be a disconnect between the truth and the God of truth. While those who embrace the truth will sometimes experience criticism, the real reason truth is rejected by some is because God himself is rejected. Jesus said, “They will persecute you because they first persecuted Me.” It’s important to keep this in perspectives, so that our responses are more gracious, that is, more like those of Jesus himself.

● We don’t know with any level of certainty the destinies of most people we meet.

While we can and must make certain tentative judgments, we must be very careful not to pretend to know God’s business, and we should always maintain a sense of hope in the One who is referred to as the God of hope.

● What God is after includes but is not limited to future destiny.

We should see that which is “Later” (the future, heaven, etc.) through the lens of the here-and-now. Our journey to the eschaton is by means of the path of today. Today really matters. On the other hand, we should also see our “Now” through the reality of what awaits. Our now is informed and motivated by the eschaton.

● We must be ever aware of and listening for the music that God is playing in our lives.

God operates in our lives on a regular basis, but we often miss it. Part of this is due to the fact that we tend to be foolish. But another reason for our being oblivious is that we fail to recognize that he “shows up” in ways that are outside the realm of our expectations. The church teaches that he comes to us in prescribed ways (through preaching, Bible reading, etc.), which he often does. But he is also very present (more so?) during the regular routines of life. He's playing his music. Are we paying attention? Lord, give us "the hearing ear."

So, there you have it, a handful of rather arbitrary and somewhat overlapping suggestions. These are things that matter to me, and so I thought I’d share them. Happy new year . . . and beyond.