What Does the Bible Say? Love of Strangers

There is a rich tradition of hospitality in Christian faith. True hospitality not only reflects the nature, culture, and core values of our faith, it is also a clear response of faithful, loving obedience to the words of Scripture. "Hospitality" (Greek philoxenia) literally means "love of strangers" or "love of foreigners," and refers to welcoming strangers as beloved guests. It implies a generosity of spirit, a joyful the-best-of-what's-mine-is-yours attitude. Greek culture and other eastern cultures view hospitality as the defining characteristic of their culture.

I remember the time I visited Japan in 1995. I was with a group of students from Portland Bible College, serving in a variety of contexts. One evening we were invited over to the house of a local family as guests. After we were all seated on the floor at places of honor, a series of carefully prepared dishes were brought out and placed before. Our hosts didn't even sit down as they spent the evening serving us. After the meal, one of our Japanese students explained to me that the meal we had just been served would cost over $100 dollars each in a restaurant. This had not been a wealthy family so I asked how they had been able to serve us such an extravagant meal. The answer: In Japanese culture people work hard and put a large portion of their earnings into savings. They don't do so for a rainy day but for an opportunity to show hospitality. This family had spent a significant portion of their savings honoring us that evening. 

That's what the Bible means by "hospitality." 

"Share with the Lord’s people who are in need. Practice hospitality" (Romans 12:13).

"Do not forget to show hospitality to strangers" (Hebrews 13:2).

"Offer hospitality to one another without grumbling" (1 Peter 4:9).

The early Christians were known for the quality of their love, including the quality of their love of strangers, of the "other," of those who were "unknown." That culture was based on a very clear Old Testament tradition. The Hebrew community often found themselves as foreigners in a strange land, at the mercy of their host country. Even in their own land they believed that all they had and the land itself belonged to God, that they were all really temporary pilgrims in a country not their own. For that reason, they were always to show hospitality to any stranger they encountered. 

In fact, Hebrew culture defined three kinds of foreigners: (1) "aliens" or foreigners in general, (2) "aliens in transit," or foreigners who were just passing through, temporarily visiting Israel, and (3) "resident aliens," or foreigners who sought to settle in the land. They were not citizens of Israel and did not have "citizenship rights," but were to be welcomed by the citizens. As a result of having no citizenship rights, they were vulnerable in the land and needed additional care. Because the descendants of Jacob had spent over 400 years residing in Egypt, God commanded them to protect and care for strangers in the same way they would widows and orphans. 

A sampling of Scriptures describing God's instructions concerning the protection and care of strangers might be instructive for 21st-century Jesus followers:

"Do not mistreat or oppress a foreigner, for you were foreigners in Egypt" (Exodus 22:21).

"Do not oppress a foreigner; you yourselves know how it feels to be foreigners, because you were foreigners in Egypt" (Exodus 23:9).

"Do not go over your vineyard a second time or pick up the grapes that have fallen. Leave them for the poor and the foreigner. I am the Lord your God" (Leviticus 19:10).

"When a foreigner resides among you in your land, do not mistreat them" (Leviticus 19:33).

"The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the Lord your God" (Leviticus 19:34).

"He defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing" (Deuteronomy 10:18).

"At the end of every three years, bring all the tithes of that year’s produce and store it in your towns, so that the Levites (who have no allotment or inheritance of their own) and the foreigners,) the fatherless and the widows who live in your towns may come and eat and be satisfied, and so that the Lord your God may bless you in all the work of your hands" (Deuteronomy 14:28-29).

"Do not deprive the foreigner or the fatherless of justice" (Deuteronomy 24:17).

"The Lord watches over the foreigner and sustains the fatherless and the widow" (Psalm 146:9).

"If you really change your ways and your actions and deal with each other justly, if you do not oppress the foreigner, the fatherless or the widow and do not shed innocent blood in this place, and if you do not follow other gods to your own harm, then I will let you live in this place, in the land I gave your ancestors for ever and ever" (Jeremiah 7:5-7).

"The people of the land practice extortion and commit robbery; they oppress the poor and needy and mistreat the foreigner, denying them justice" (Ezekiel 22:29).

"Do not oppress the widow or the fatherless, the foreigner or the poor" (Zechariah 7:10).

While the quality of our hospitality - of the way we welcome and the quality of our care for them - can be debated along political and economic lines, I really only have one question: What does the Bible say? And how therefore should we live? 

What Does the Bible Say? Creation Care

All of my upbringing and training have made me an enthusiastic, dedicated student and teacher of the Bible. While I accept the need for a critical understanding of issues of Bible background, I am sincerely convinced that True Truth can be found in Scripture. I fully accept the inspiration and authority of all 66 books in the Bible. While I see the need to exegete the culture and consider the contributions of the Great Tradition of the church as well as the knowledge and tools provided by academic expositors and commentators, I'm convinced that God provided a written self-revelation so that it could be understood by anyone with "ears to hear." 

One of the first principles I was taught is that the sum total of what the Bible has to say about a topic is the truth of that topic. I love starting in Genesis and working my way through Scripture, looking for a pattern of truth that tells God's story. When today's Christ-followers tend to debate the various sides of any idea - usually from a political, philosophical, scientific, or cultural perspective - I still believe that the best question to ask is, "What does the Bible say?"

Recently the Roman Bishop expressed an opinion about creation care, and climate change specifically. Immediately there was a wave of reaction representing the two typical sides on this (or really any) issue. In that context I posted a simple question: Is creation care a theological issue? And I didn't really get an answer. And so I pose the question again. Or to put it differently, what does the Bible say about creation care? Does it say anything at all? And if so, because we are committed to the authority of Scripture, what should we do about it? Let's jump in and see.

God blessed them and said to them, “Be fruitful and increase in number;fill the earth and subdue it. Rule over the fish in the sea and the birds in the sky and over every living creature that moves on the ground.” (Genesis 1:28)

When God originally created "the heavens and the earth," his final and supreme act of creation was humanity as male and female. They were to uniquely reflect "the image and likeness" of God in creation, and they were given responsibility for the rest of creation. They were placed "over" the rest of creation, with authority as rulers, authorized to care for creation, almost as co-creators. The assignment to "name" the animals (Gen. 2:19-20) was a clear demonstration of human dominion in creation. 

The LORD God took the man and put him in the Garden of Eden to work it and take care of it." (Genesis 2:15).

God's specific assignment as it pertained to the rest of creation is here made clear. Human beings were to "work," or literally serve the Garden, the center of God's creation. They were also to "take care of it," or to keep watch over it, guard it and preserve it. Yes, it's true. Those first human beings, living in Paradise under the rule of the Creator, were to serve the rest of creation in such as a way as to see it flourish and prosper and become all it was capable of becoming. They were to be preservationists, to guard and protect every aspect of God's good creation.

Unfortunately, that was not the end of the story. Human rebellion against God brought sin, destruction, corruption and death into creation - a curse. "Cursed is the ground because of you" (Genesis 3:17.) The fertility of the soil was affected. Hostility and death entered into relationships within creation. After the flood, God even gave humans permission to eat some of the animals (Genesis 9:3). Everything had changed. But that did not alter the Creator's thoughts about creation and the role of human beings within it.

God gave specific instructions for the sustainable farming of the land. 

When you enter the land and plant any kind of fruit tree, regard its fruit as forbidden. For three years you are to consider it forbidden; it must not be eaten. In the fourth year all its fruit will be holy, an offering of praise to the Lord. But in the fifth year you may eat its fruit. In this way your harvest will be increased. I am the Lord your God. (Leviticus 19:23-25)

During times of war the fruit trees were to be protected.

When you lay siege to a city for a long time, fighting against it to capture it, do not destroy its trees by putting an ax to them, because you can eat their fruit. Do not cut them down. Are the trees people, that you should besiege them? (Deuteronomy 20:19). 

Instructions were given concerning preserving the life cycle of birds.

If you come across a bird’s nest beside the road, either in a tree or on the ground, and the mother is sitting on the young or on the eggs, do not take the mother with the young. You may take the young, but be sure to let the mother go, so that it may go well with you and you may have a long life. (Deuteronomy 22:6-7). 

Old Testament poets and prophets foresaw the eventual restoration of creation in terms that included all God had made.

Let the heavens rejoice, let the earth be glad;
let the sea resound, and all that is in it.
Let the fields be jubilant, and everything in them;
let all the trees of the forest sing for joy.
Let all creation rejoice before the Lord (Psalm 96:11-13).

The Lord was known for his personal care of all creation.

The trees of the Lord are well watered,
the cedars of Lebanon that he planted.
There the birds make their nests;
the stork has its home in the junipers.
The high mountains belong to the wild goats;
the crags are a refuge for the hyrax. (Psalm 104:16-18). 

All creation is to praise the Lord - to reveal his glory.

Praise the Lord from the earth,
you great sea creatures and all ocean depths,
lightning and hail, snow and clouds,
stormy winds that do his bidding,
you mountains and all hills,
fruit trees and all cedars,
wild animals and all cattle,
small creatures and flying birds (Psalm 148:7-10).

The wisdom of guarding a fig tree seemed obvious.

The one who guards a fig tree will eat its fruit (Proverbs 27:18).

A mark of God's favor and restoration is new life coming into creation.

You will go out in joy
and be led forth in peace;
the mountains and hills
will burst into song before you,
and all the trees of the field
will clap their hands.
Instead of the thornbush will grow the juniper,
and instead of briers the myrtle) will grow. (Isaiah 55:12-13).

According to the apostle Paul, the glory of God can still be detected in creation. Although imperfect, an important "natural revelation" is available for those who are open to it.

For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse. (Romans 1:20). 

Paul also taught that, although creation has been frustrated by the corruption that came into the world through human sin, creation is also waiting for God's full plan of redemption for humanity, culminating in the resurrection.

For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the freedom and glory of the children of God. We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption to sonship, the redemption of our bodies. (Romans 8:20-23). 

Further, Paul taught that Christ is both the instrument and the end of God's creation.

The Son is the image of the invisible God, the firstborn over all creation. For in him all things were created: things in heaven and on earth. (Colossians 1:15-16). 

Indeed, in the end all things in creation are to find their fulfillment in Christ.

With all wisdom and understanding, he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times reach their fulfillment—to bring unity to all things in heaven and on earth under Christ. (Ephesians 1:8-10). 

Even now, Jesus is the Ruler of of God's creation.

These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. (Revelation 3:14)

While images of the end of the age in the book of Revelation are symbolic and cryptic, there are some interesting descriptions of judgment relevant to creation.

Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God. (Revelation 7:3).

We give thanks) to you, Lord God Almighty,
the One who is and who was,
because you have taken your great power
and have begun to reign.
The nations were angry,
and your wrath has come.
The time has come for judging the dead,
and for rewarding your servants the prophets
and your people who revere your name,
both great and small—
and for destroying those who destroy the earth. (Revelation 11:17-18).

There seems to be a specific kind of judgment awaiting those who have contributed to the destruction of the earth. 

At the end of it all we see the curse reversed, Paradise restored, creation healed.

Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb down the middle of the great street of the city. On each side of the river stood the tree of life,bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. No longer will there be any curse. (Revelation 22:1-3).

I should say a word about the descriptions of judgment that picture creation returning to a state of chaos - of being "without form and void." (Cf. Jeremiah 4:23) This return to primeval chaos is a common symbol of judgment. Peter even refers to the elements of creation melting in the heat of God's judgment (2 Peter 3:12). However, God's judgment is not the last word. The healing and restoration of all things is the last word. The specific language of "a new heaven and a new earth" refers to a renewed heaven and a renewed earth - God's creation with sin and the effects of sin removed. Taking descriptions of judgment as an excuse for the misuse and a bad stewardship of creation is based on a false reading of Scripture.

And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God. He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.” He who was seated on the throne said, “I am making everything new!” (Revelation 21:3-5). 

The Light of the World

The controversy concerning the relationship between the followers of Jesus, the citizens of his Kingdom, and the world is as old as the New Testament. What does it mean to be both "in the world" but not "of the world"? And is that really possible for anyone other than an extraordinary saint? The way this issue is resolved has formed the basis for various Christian sub-cultures, from the Amish community to American Evangelicalism.

In 1951, H. Richard Niebuhr delivered a series of lectures at Yale that remains very influential to this day. He proposed that there are five types of interaction between Christian faith and the world: (1) Christ against culture, a sectarian, law-based reaction that calls for separation from the world; (2) Christ above culture, acknowledging that everything good in culture is a gift from God and is to be embraced; (3) Christ transforming culture, with the view that the power of the Gospel is able to transform the surrounding culture; (4) Christ and culture in paradox, calling for Christians to live in tension with the world under the sovereignty of God; and (5) Christ of culture, calling for harmony between Christians and the world. 

The American Evangelical church's engagement in the "culture wars" always raises this issue. While culture wars require us to be highly selective in the sins we're upset about (usually homosexuality and abortion) while ignoring others, the larger question, the theological backstory, is this pesky issue of the nature of the relationship and interaction between citizens of Christ's eternal Kingdom and human society organized independently of God - the "world." It is reflection on this issue that causes me to return to the simple statements of Jesus: "You are the salt of the earth," and "You are the light of the world."

"You are the light of the world. A town built on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before others, that they may see your good deeds and glorify your Father in heaven" Matthew 5:14-16).

It seems too good to be true - too much to expect from us imperfect but committed followers of Jesus. The light of the world?! Really?! And what does that really mean? The simple statement of Jesus seems to focus on the fact that his disciples are to have a visible function in the world. We are not to be a hidden hill. We are not to be a lamp hidden under a bowl. The world is to see the light shining in and through our lives. 

But is that humanly possible? No! There is nothing in our human nature that could remotely function as light. It is essential that we see the divine nature of this light. After all, it was Jesus who said, "I am the light of the world" (John 8:12). In his prologue to the gospel John wrote, "In him was life, and that life was the light of mankind" (John 1:4). Jesus told his disciples, "While I am in the world, I am the light of the world" (John 9:5). 

The idea of a light on a lampstand brings to mind the golden lampstand in the temple. That lamp could not provide light until it had its wick trimmed regularly and was given a steady supply of oil. It was the prophet Zechariah who was given a vision of the lampstand with two olive trees providing a stream of oil. And the meaning of the vision? "Not by might, not by power, but by my Spirit, says the Lord Almighty" (4:6). 

So the ability of a disciple to shine a light depends entirely on a covenant relationship with Jesus and the presence and activity of the Holy Spirit. The light is divine. So when Jesus says we are the light of the world, what's implied is that we are instruments of the light. We provide a lamp from which the light can shine. It is the light of Christ that is shining in and through our hearts (see 2 Corinthians 4:6). Before our attachment to Jesus we were "darkness," but now we are "light in the Lord" (Ephesians 5:8). Therefore, "Live as children of light." The light of Christ shining through our lives means that a certain quality of life will be visible, will be clearly seen by the world. That's why Paul follows up his statement in Ephesians 5:9 with specific examples of what living as children of light would look like.

The point of being a light source is that we are to "shine" in a very clear and visible way in the world, in a way that can be clearly seen in the world. So what does it mean to "let your light shine before others"? What is it that Jesus expects the world to see when they see the light shining through our lives? Does letting our light shine involve making correct doctrinal statements? Believing the right things and knowing how to say them in the right way? Does shining the light of Jesus mean taking the right position on current political issues? Cultural issues? Supporting the right political party or candidates? Is it going to the right church? Memorizing the best Scripture verses? Having the best theological education? Is shining the light summarized by knowing the correct sins and the right sinners to condemn? 

There is no reason to wonder what letting our light shine before others means? Jesus made it very clear. You are to shine your light before others so "that they see your good deeds." Frankly, that definition is hard to swallow for those of us who are committed to a gospel of grace. In fact, the whole idea of "good deeds" can be seen to work against grace. Nevertheless, it's hard to misunderstand the statement of Jesus. The world is to see the practical and observable difference having the light in us, walking and living in the light, makes in the life of a disciple. 

On the other hand, shining the light of "good deeds" must be done in a way that cannot be misunderstood. It's possible to shine a light in such a way that people in the world conclude that we are somehow just "good people," that we are caring, benevolent, conscientious. When in reality, we're no better in and of ourselves than anyone else. The light that people see in our lives is the light of Christ shining as a result of the presence and activity of the Holy Spirit. It is imperative that when people see light in our lives, they will "glorify your Father in heaven." It must be obvious that the light people see in our lives is supernatural, that is shines because of the presence of Jesus in our hearts and lives. 

So when the Barna Group did a study of the moral behaviors of young American adults, they found that "born-again believers are not much different from non-born-again adults." In every category of behavior, there was only a slight difference between Christians and non-Christians. In other words, the light is not shining. The light has nearly gone out. So while we are condemning the moral behavior of people in the world, as if it is up to the world to shine the light of Christ, what has happened to our light? And isn't that an area of great concern to us? Yes, the moral compass of our nation has swung off center. But I propose that the moral compass of the American church is just as off-kilter. So rather than condemning sinners (who are only capable of sinning), it might be more helpful if we would give ourselves to true, heart-felt repentance. Maybe focusing on a season of wick-trimming and oil-replenishing would have an overall redemptive effect on our culture. The goal is very simple: When the world sees the light of Christ shining from our lives, they will glorify God. Who knows - some might even be attracted to light. Some might consider stepping into the light and finding a new life as children of the light. If so, we will have fulfilled our call to be the light of the world. 

We Need a Revival of Salt!

The church, as the covenant community of God's Kingdom on earth, has a very unique and special mission. It has a powerful role to play in the world. The church has the responsibility (and the opportunity) to express the nature of God's Kingdom and extend the influence of God's Kingdom. Jesus described that Kingdom function with an interesting metaphor. "You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled underfoot" (Matthew 5:13).

Most disciples are familiar with this statement without taking time to reflect on it. As you may know, salt had a duel function is ancient (and some modern) cultures: it served as a preservative and as a flavor enhancer. 

Much of our food has chemical elements in them that, along with the presence of bacteria, causes them to become harmful fairly quickly. Ancient peoples discovered that when they rubbed salt onto meat it kept it from going bad. Scientists now know that salt creates an environment that removes the surroundings needed for bacteria to live and reproduce. Meats are still preserved with salt today. The salt does not change the nature of the meat. It still has a tendency to rot if left alone. Salt just blocks the effects of bacteria. 

Salt also serves as a flavor enhancer. A few grains of salt not only adds a salty flavor, it also seems to make some fruit sweeter and mask unpleasant bitter tastes. As a matter of fact, salt contributes to better health if taken in moderation. Salt plays an important role in moving water around in the human body. Human beings need a proper balance of water to survive. So salt provides flavor in a life-giving way. Once again, salt does not change the nature of the food; it just enhances its flavor and its potential benefits.

So it's amazing to read that Jesus described us as "the salt of the earth." It would seem that the earth has a natural tendency to become rotten. It's not flavorful or healthful on it's own. It needs an element added to it, rubbed into it. An element that is external to it but one that has the ability to bring very positive results.

There's no question that human societies and cultures tend to "go to seed" over time. There is nothing inherently healthy in human institutions organized independently of God. If they are to survive, if they are to offer any positive benefits over time, they need to be regularly salted.

Time and time again we have seen examples of a society beginning to lose it moral center and spin into a pattern of self-destruction. The only thing that prevented its final demise was a supernatural visitation from heaven upon the church. And when the church was sufficiently revived, it had the effect of salt on the surrounding culture.

There is an excellent example in American history that church historian refer to as "the Great Revival" or "the Second Great Awakening." A variety of historians and church leaders have noted the spiritual condition of the new United States of America after the revolution. Here's what one leader wrote: "The effects of the Great Awakening of 1735 had worn off. The seeds of infidelity, imported from revolutionary France and watered by such men as Thomas Paine, were yielding their poisonous fruit. Eastern colleges were rife with the skepticism of the age. Lawlessness ruled on the western frontier. People were floundering in the bog of confusion created by the French and Indian War and the Revolution. There were few churches, few praying people. The established churches, most of whom had sided with England in the struggle for independence, had lost their influence." The decade of the 1790s became known as "the Egyptian Darkness," a result in part of "the French Infidelity." 

Evidently the corrupt state of society was particularly pronounced on the college campus. When Timothy Dwight became President of Yale College in 1795 he remarked that at best, 10% of the student body professed faith in Christ. One of the students at Yale, Lyman Beecher, commented: “The college church was almost extinct. Most of the students were skeptical, and rowdies were plenty. Wine and liquors were kept in many rooms; intemperance, profanity, gambling and licentiousness were common. That was the day of the infidelity of the Tom Paine school. Boys that dressed flax in the barn read Tom Paine and believed him … [M]ost of the class before me were infidels and called each other Voltaire, Rousseau, D’Alembert, etc.”

What do do? What could the church do in the midst of this corruption and potential destruction? Some of the clergy had an idea. "The ministers were agreed on one thing--a revival was desperately needed. 'What shall we do about it?' they asked themselves. The only answer: pray. They issued a `circular letter' calling on church people to pray for revival. They were specific. Let there be `public prayer and praise, accompanied with such instruction from God's Word, as might be judged proper, on every first Tuesday, of the four quarters of the year, beginning with the first Tuesday of January, 1795, at two o'clock in the afternoon . . . and so continuing form quarter to quarter, and from year to year, until, the good providence of God prospering our endeavors, we shall obtain the blessing for which we pray.' Apparently hearts were hungry, for there was an enthusiastic response. All over the country little praying bands sprang up. In the West `Covenants' were entered into by Christian people to spend a whole day each month in prayer plus a half-hour every Saturday night and every Sunday morning. Seminary students met to study the history of revivals. Church members formed `Aaron and Hur Societies' to `hold up the hands' of their ministers through intercession. Groups of young men went to their knees to pray for other young men. Parents prayed for their children's conversion. The stage was set. What happened as a result of this concerted prayer effort has gone down as the most far-reaching revival in American history."

In 1802 the revival in the church spread to Yale. President Dwight testified: “Such triumphs of grace, none whose privilege it was to witness them, had ever before seen. So sudden and so great was the change in individuals, and in the general aspect of the college, that those who had been waiting for it were filled with wonder as well as joy. And those who knew not what it meant were awe-struck and amazed. Wherever students were found in their rooms, in the chapel, in the hall, in the college-yard, in their walks about the city, the reigning impression was, “Surely God is in this place.' The salvation of the soul was the great subject of thought, of conversation, of absorbing interest; the convictions of many were pungent and overwhelming; the “peace in believing” which succeeded, was not less strongly marked.” A student later reported: “The whole college was shaken. It seemed for a time as if the whole mass of the students would press into the kingdom. It was the Lord’s doing, and marvelous in all eyes. Oh, what a blessed change! It was a glorious reformation.”

And the Great Revival salted America. In fact, historians credit the formation of a variety of "societies," including the abolition society, on the Revival. 

In 2015 we are once again aggrieved at the downward spiral of morality and the overall quality of life in our nation. What to do? What is the very best way for the church to serve as salt, as a preservative and flavor enhancer, in our nation? I would suggest that Jesus would not place the blame on the rotting meat but on the fact that "the salt has lost its saltiness." What we need is a revival of salt. If the American church would position itself for another great revival, perhaps its saltiness would return, with a preserving and flavoring effect on the nation. And let there be no doubt: As Charles Finney (a leader in the Second Great Awakening) famously wrote, "A revival may be expected when Christians have a spirit of prayer for a revival."

"If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land" (2 Chronicles 7:14).

Has the Mission Changed (and nobody told me about it)?

It's not uncommon to begin asking the "big questions" at some point in our lives: Why am I here? What is my purpose? What is my mission? How will I know whether or not I'm fulfilling my purpose? Those who don't have a personal belief in God have to dig deep to find answers. "My purpose is to help preserve the species. My purpose is to fulfill our social contract," etc. On the other hand, those who see God as the creator and Lord of everything have a very different sense of purpose. It's possible to not only get answers to the big questions for our personal lives but also for humanity, for the world, for history, for the created order. 

Fortunately, if we are committed to following Jesus, the answer to the question, "What is my (our) mission?" has been answered for us. I still find it amazing that Jesus would entrust his mission to his followers. "As the Father has sent me, I am sending you" (John 20:21). In other words, Jesus said, "I am sending you on the same mission the Father sent me on." In the same way the Father sent Jesus, he is sending us. We know what our mission is: It is to announce the Good News (Mark 16:15). It is to recruit other followers of Jesus from every people group on earth, to show them how to follow Jesus by "teaching them to obey" every thing Jesus has commanded us (Matthew 28:18-20). Every generation in every time and place has the same mission - until Jesus brings this age to an end.

Lately I've been reflecting on the challenges faced by the first generation of the church. With a clear understanding of and commitment to the mission, with a holy passion burning in their hearts, they set out to proclaim and disciple. But the societies to which they were called were as opposite to the message as possible. There was little respect for human life. It was not uncommon for unwanted babies to be simply thrown into the town dump. A sense of the sanctity of marriage and family, of human sexuality, was long gone. Some Greek intellectuals taught that homosexual relationships were morally superior to heterosexual relationships (since women were viewed as sub-human). At best, men viewed women as property and divorced them for any and all reasons. Marital unfaithfulness was completely unknown. In Roman society, being bi-sexual was the norm. Paul had to address the problem of men attending social banquets (orgies) on Saturday evening before gathering to worship on Sunday (the background of 1 Corinthians 6 & 7). 

Knowing the environment in which the church had to carry on the Jesus mission, I've looked for invectives against Greek or Roman culture. It only seems sensible to believe that part of the church's mission would have been to expose and condemn the sinfulness of the societies they were in. Instead I find statements like these:

"Let everyone be subject to the governing authorities, for there is no authority except that which God has established" (Romans 13:1).

"I urge then, first of all, that petitions, prayers, intercession and thanksgiving be made . . . for kings and all those in authority" (1 Timothy 2:1-2).

"Submit yourselves for the Lord's sake to every human authority: whether to the emperor, as the supreme authority, or to governors, who are sent by him" (1 Peter 2:13-14). 

Even when the emperor declared the new faith to be illegal and began to systematically oppress and slaughter the followers of Jesus, those early disciples never lost sight of the mission they had been entrusted with. 

Don't get me wrong! Part of their mission to "make disciples" included living out the alternative to the way of life typical of their day. In fact, the very fact that they were called "followers of the Way" indicated their commitment to being counter-cultural. They had very high standards within their local communities. Paul's instructions in 1 Corinthians 5 are an excellent example. The Corinthian congregation thought it was acceptable to allow someone having an incestuous relationship with his step-mother to remain in full fellowship with them. Paul begged to differ! While that kind of thing was common in Roman society, it was not acceptable in the church. In that context Paul drew clear lines: "I am writing to you that you must not associate with anyone who claims to be a brother or sister but is sexually immoral, greedy, an idolater or slanderer, a drunkard or swindler" (v. 11). The "way" of the surrounding culture was not to be the "Way" of the followers of Jesus. 

However, there was no suggestion that those standards be imposed on those outside of the faith community. " . . . not meaning the people of this world . . . . In that case you would have to leave this world" (v. 10). The way of life of committed disciples was not to be used as a way of rejecting those who were not followers of Jesus. In fact, drawing those lines would result in the church not only leaving the world but leaving the mission as well. You can't recruit new disciples if you reject those who are potential disciples.

Recently I had an experience that caused me to question whether or not the mission had been redefined. I had students tell me they were so depressed they couldn't concentrate on their assignments. Church leaders declared that the wrath of God was coming on us. Passionate debates broke out about whether or not a disciple should eat with certain kinds of sinners. And the cause of all this consternation? The Supreme Court of the United States had ruled that it was no longer legal to discriminate in any way against homosexuals. To be clear, I consider homosexual behavior to be wide of the mark, to fall short of the glory of God, to be sinful. However, the SCOTUS does not constitute the leaders of the church. They were not attempting to exegete Scripture. They were not commenting on biblical moral standards. They were fulfilling a legal function in American society (whether or not we like their decision).

In fact, it made me wonder whether or not the American church tends to confuse the United States with the Body of Christ. Recognizing the traditional Christian elements in our American culture does not mean that our nation is the Kingdom of God. Other believers in history have made the mistake of confusing their community or state with God's Kingdom community, and it has never ended well. The United States of America is a human nation, a modern state. I can't tell you how blessed I am to have been born in America. But confusing my beloved country with the Kingdom of God is a theological error.

In fact, Scripture is very clear in showing nations rising and falling. It reminds  me of the dream Daniel interpreted for Nebuchadnezzar (chapter 2). In the symbol of a large statue (vv. 31ff) Daniel described a series of empires rising and falling - the Babylonian, then the Persian, the Greek, and finally the Roman. Over a period of many hundreds of years these great societies rose to a pinnacle only to follow a predictable pattern of decline and eventual fall. However, the good news was that in the days of the Roman Emperors, "the God of heaven will set up a kingdom that will never be destroyed" (v. 44). At the end of history there will only be one kingdom left - the Kingdom of God.

While I am a citizen of the United States, committed to serving as a faithful, engaged citizen, my prior citizenship, my permanent citizenship, is in God's Kingdom. My first loyalty is to my King. My personal mission has been entrusted to me by my King. And no decision of the Executive, Legislative, or Judicial branch of the American government can alter my sense of identity or purpose. Responding by expressing my disappointment and anger toward certain ones in our nation runs the risk of compromising my ability to recruit new disciples among them. Insisting on my right to reject them simply disengages me from the very reason why I'm sucking air on this planet. 

We are here to "serve the purpose of God in our generation." We shouldn't be all that shocked when sinners demonstrate their commitment to sinning. Our mission is not to condemn them or reject them. Instead, we are called to continue to announce the Good News to them. God loves them so much he sent his Son to die for them. We all need a Savior! Fortunately, we have one - in Jesus!

To the Church: Happy Birthday!

This year (2015) Pentecost Sunday, also known as Whitsunday, falls on May 24. This date marks the birthday of the church, a grand old lady 1,985 years young. Happy birthday!

"Pentecost" simply means "fiftieth day," and refers to the 50th day after Easter Sunday. It is parallel to the Old Testament "Feast of Weeks" (Shavuot), the feast that commemorated the birth of the nation of Israel and the giving of the Law at Mount Sinai (Exodus 19 & 20). So this very important day celebrates both the birth of the old covenant community and the new covenant community. 

How the church was birthed tells us a lot about the nature and mission of the church. The account in the book of Acts is well known. 

"When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them" (Acts 2:1-4).

It's interesting how many parallels there were between the two birthing experiences (Israel and the Church):

• At Mount Sinai there was the sound of thunder and a thick cloud covered them. In the upper room they heard the sound of a violent wind.
• At Mount Sinai the Lord descended as a fire upon them. In the upper room tongues of fire rested on each one.
• At Mount Sinai the voice of God was heard answering Moses. In the upper room the Holy Spirit enabled them to supernaturally speak God's word. 

Both of these momentous events shines a light on the big picture. God is establishing his personal rule in every aspect of God's creation, and God has chosen to establish a human instrument to accomplish that end. God has established a covenant community, in the context of both the old and the new covenants, to be God's representatives on the earth, to express the nature of the Kingdom and to extend the influence of the Kingdom. And the current human instrument and representative of God's Rule is the church, 

Remember Peter's famous words to the church: "But you are a chosen people, a royal priesthood, a holy nation, God’s special possession, that you may declare the praises of him who called you out of darkness into his wonderful light. Once you were not a people, but now you are the people of God; once you had not received mercy, but now you have received mercy" (1 Peter 2:9-10). It had become increasingly difficult for Gentiles (non-Jews) to gain access to the old covenant community. The Good News of Jesus was that membership in God's Kingdom community was equally available to all. 

And so, we celebrate the birthday of the church, and in the process remind ourselves of the true Kingdom nature of the church. We are reminded that we are still on mission with God, having confidence in the promise of Jesus that he would be with us, even to the very end of the age. Let's pause to celebrate, and then get back to work!

Days of Awe

I thoroughly enjoyed my focus on Old Testament studies in seminary. I remember how moved I was by studying the High Holy Days in Judaism, the Days of Awe (Yamim Noraim), the ten days between Rash Hashanna (New Year / Feast of Trumpets) and Yom Kippur (Day of Atonement). They were days of repentance, days of personal reflection and examination, of covenant renewal. Awesome days of cleansing and reconnecting with the heart of the Father.

It seems like we have similar Days of Awe in our Christian faith. When Jesus ascended to the throne of God he left with instructions: "Stay in the city until you have been clothed with power from on high" (Luke 24:49). And that began ten days of waiting, not days of passivity but rather days of preparation. Since we are in the midst of these days right now (in 2015) I wanted to unpack what they might mean for us.

For those early disciples the ten days spent in the temple and in the upper room must have been days of awe indeed. They had just witnessed the death and resurrection of Jesus. And not only that, they had spent 40 days being taught and ministered to by the resurrected Jesus. His final words must have been ringing in their ears.

“All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations,baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age" (Matthew 28:18-20). This universal mission was so much more than they had anticipated. They thought the Messiah would drive out the Romans and inaugurate a new Golden Age for Israel. Instead, Jesus was commissioning them to disciple all the nations. Fortunately, they were not "missionaries" but "co-missionaries." The mission would be accomplished because (1) Jesus had all authority in heaven and earth, and (2) Jesus would be with them (and us) to the very end of the age. These days of awe must have allowed for some heavy discussions about the nature of this mission.

“Peace be with you! As the Father has sent me, I am sending you.” And with that he breathed on them and said, “Receive the Holy Spirit" (John 20:21-22). In fact, this was the very mission the Father had sent Jesus on coming into the world. In the very same way that the Father had sent Jesus, on the very same mission, Jesus was now sending his disciples. And to accomplish that mission, they had to "be receiving the Holy Spirit."

“Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit" (Acts 1:4-5). The record in Luke refers to the need to wait to be "clothed with power." In Acts Jesus refers to the need to be immersed in the Holy Spirit. Their ability to be on mission with Jesus would be entirely dependent on the presence and activity of the Holy Spirit. They would be co-laboring with the Holy Spirit as junior partners. They were joining a Holy Spirit mission.

"But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth" (Acts 1:8). This Kingdom of God Holy Spirit mission would empower them to "be witnesses." They would be the official evidence that the Gospel of Jesus was true. And while the mission would begin in Israel, it was to be a worldwide, universal mission, "to the ends of the earth." 

These words changed everything for the disciples. It must have been mind-blowing if not traumatic for them. They needed ten days to just wait, trusting that Jesus would send the Holy Spirit to begin the mission in and through them. How did they spent the time? "Then they worshiped him and returned to Jerusalem with great joy. And they stayed continually at the temple, praising God" (Luke 24:52). It looks like the gave themselves to praise and worship, in fact, to joyful celebration. And they focused on united, corporate prayer. "They all joined together constantly in prayer" (Acts 1:14). And this was before Pentecost! It's almost impossible these days to get folks to gather for one hour of focused corporate prayer. Imagine ten days! But they knew that if they were obey the Lord and his call to mission, they needed to wait for the Holy Spirit. An active, praise filled, prayer focused waiting. (Not everyone was able to make it through ten days; while 500 witnessed the ascension of Jesus, 120 were left on the day of Pentecost.) They also had some "house keeping" business to settle with the replacement of Judas. And after ten days - boom!

During our own high holy days, our days of personal reflection and preparation, we are reminded of the nature of the mission we are on with Jesus. When we came to Christ for forgiveness, salvation and new life, we signed up for the mission. We're not just waiting to die and go to heaven while doing our own thing in the interim. We are engaged in the work of discipling all nations, a mission that has been going on for 1985 years and will continue until it is complete.

We are also reminded of the need to wait for the Holy Spirit. Participating in the Mission of God is not a matter of strategic planning or clever marketing. It is a Holy Spirit mission. It requires being clothed with and receiving power from the Holy Spirit. It results in us being witnesses to the Good News of Jesus. It's a good thing that we have the occasional opportunity to listen, to reflect on, to prepare for, and to renew our commitment to following Jesus on mission in the world by the power of the Holy Spirit. May these be those days for you!

Who is in control, anyway?

Today is Ascension Day, May 14, 2015. As an observance on the traditional Christian calendar it doesn't get as much attention as Christmas or Easter. So what's the big deal? Jesus had been spending time with his disciples off-and-on for 40 days. Finally, he decided to officially authorize them to carry on his mission and then, instead of just disappearing, flew up into the sky! It seems as though he had been going back and forth between heaven and earth during those 40 days, so what was different about this day? What was accomplished on that original ascension Thursday? And why is it important to us today?

Glorification. Paul confessed that Jesus was "taken up in glory" (1 Timothy 3:16; see also 1 Peter 1:21). In prayer to the Father Jesus had anticipated returning to "the glory I had with you before the world began" (John 17:5). When the divinity of the Son of God was poured into humanity, he took on mortal flesh and blood. He had to leave the fullness of the glory of heaven behind. But now, having received an immortal, indestructible resurrected body, he was able to return to glory, to live in the fullness of God's splendor and majesty. This full return to glory was accomplished on that first Ascension Day.

Exaltation. During his life and ministry Jesus assumed the position of subordination as a servant redeemer. When his work was finished, he was "exalted to the right hand of God" (Acts 2:33; 5:31). In his exaltation Jesus was declared to be "both Lord and Christ" (Acts 2:36). 

Enthronement. Exalted to a place of glory Jesus assumed his rightful place as the King of kings and Lord of lords. All authority in heaven and on earth was given to him. The reign of Jesus is not waiting for some future time but is a present reality. "He must reign" now (1 Corinthians 15:25), and he will continue to reign until every enemy of God's Kingdom is firmly placed under his feet.

High Priesthood. As the universal reigning king Jesus has a very specific mission in heaven - one which he is sharing with his Body on earth (1) Jesus is making intercession for his followers (Hebrews 7:25). Jesus is continuously representing his people before the Father as our eternal High Priest (Hebrews 6:20). (2) Jesus is building his church (Matthew 16:18). And the first step was to send the promised Holy Spirit to be with and in his church (Acts 2:1-4). Jesus stands in the midst of his church, the Head of his church, empowering them to represent the Good News of his rule.

Glorification, exaltation, enthronement and high priesthood were all initiated on that first ascension day. And the manner of his ascension was intended to communicate a promise. "This same Jesus, who has been taken from you into heaven, will come back in the same way" (Acts 1:11). The reign of Jesus in heaven is not the end of the story. At the end of this age God's throne will return to the earth in a New Jerusalem. But until that day we can be confident in the authority and ministry of Jesus. We have a King now, ruling and reigning from heaven, representing us as our great High Priest, while we long for his return.

NOTE: Many thanks to my good friend and Dean of Portland Bible College, Ken Malmin. For 18 years I had the privilege of teaching "Basic Doctrine" under Ken's leadership, using the textbook written by Ken and Kevin Conner. This post used the outline from that class. 

The Importance of an Accurate Diagnosis

I have often heard that an accurate diagnosis is 90% of the cure. I'm not sure whether or not that's true, but it makes a good point. When we really know what's wrong with us, we're well on our way to a meaningful solution.

I may just be turning into a cynical old man - but I don't think so. The fact is, I'm just not surprised by anything I see or hear these days. But that doesn't mean that I'm passive or content to adopt an "It's all good" attitude and move on. Especially when it comes to my own life. The longer I walk with the Lord the more aware I am of grand daddy Adam's DNA in my life. I'm not too proud to admit that the essence of sin - self-centeredness - is evident in so many ways and on so many levels. While the American evangelical church seems to be focused on condemning sinners for sinning, I'm concerned about the roots that are evident in all our lives. What is the diagnosis for this moral disease? How does it really work?

A passage in John's first letter strikes me as having significant insight into the inner workings of sin. "Everything in the world - the lust of the flesh, the lust of the eyes, and the pride of life - comes not from the Father but from the world" (2:16). It's interesting that John uses the heading of "the world" to describe these elements. John's use of "world" is often defined as "the system of society organized independently from God." It is the best human beings can do without God. In that sense, it summarizes the essence of idolatry, of sin. John begins by exhorting us to not be attached to this system. By definition, separation from God is death. An attempt to organize our lives, corporately and individually, without God at the center, will always bend toward corruption and destruction. Putting ourselves instead of God at the center is idolatry and summarizes our human moral dis-ease and its inevitable consequence. 

John describes "all that is in the world," everything systems of idolatry have to offer, everything the world values, as "the lust of the flesh, the lust of the eyes, and the pride of life." I'm sure you've read somewhere else that "lust" is just the word for "desire." It can be used either positively or negatively, depending on the context. All basic human desires and needs have been created by God. However, if you disconnect them from God, normal human desires with "self" at the center quickly turn into idols. In fact, the tendency is for those desires to become compulsions, and when those compulsions run their course, they become masters and we the slaves. It's amazing how we start out at the center, replacing God, and end up enslaved to base desires gone wild.

The human body has very elemental desires that can become increasingly compulsive and controlling. Whether it be the desire for food and drink or for sexual contact, what is a normal desire can be so separated from God that it begins to "have the mastery." It is so important for us to remember that, ideally, "the body is meant for the Lord," that our bodies are temples of the Holy Spirit," and that we are to "honor God" with our bodies (see 1 Corinthians 6:12-20). I'm convinced that we don't spend enough time reflecting on what food and sex would look like with God at the center. What is God's purpose for these normal human needs and desires? We can easily understand what the desires of the body look like when they become self-centered compulsions.

Our eyes have their own, although related, issues. It has been said that the eye is the window of the soul. Jesus taught that "the eye is the lamp of the body" (Matthew 6:22). With our eyes we are able to appreciate the beauty of all God has made. We are able to find direction and keep a healthy focus in life as a result of our eyes. However, separated from God, a normal human desire can easily become a compulsive "need" to see. And when our sight is self-centered, it has the power to literally rule both our minds and our bodies. Compulsive, idolatrous "seeing" can lead to a wide variety of exploitative and destructive behaviors. 

The phrase, "pride of life" is translated in several ways: 

• "the pride that comes from wealth and importance" (TLB)
• "wanting to appear important" (Message)
• "the pride in riches" (NRSV)
• "the arrogance produced by materials possessions" (NET)
• "the glamour of all that think splendid" (Phillips)

This phrase literally means, "the bragging and boasting concerning all areas of natural, biological life." A strong word for "pride" is used by John. One lexicon defines it this way: "an insolent and empty assurance, which trusts in its own power and resources and shamefully despises and violates divine laws and human rights; an impious and empty presumption which trusts in the stability of earthy things." A perfect picture of human-centered, self-centered pride. There are plenty of healthy reasons to boast. "In God we make our boast all day long" (Psalm 44:8). On the other hand, the arrogant and wicked man "boasts about the cravings of his heart; he blesses the greedy and reviles the Lord" (Psalm 10:3). "Feeling proud" is not necessarily a bad thing. But what is the source and center of the pride? A pursuit of ego-gratification results in a broken, empty life. There's nothing more toxic than an insecure leader.

The more I think about it the more I see "the pride of life" as the central issue. The empty boasting that can run through my thoughts has the power to lead me down a spiral staircase of self-centered behaviors. It has the power to motivate and justify compulsive looking. It's a fairly small step from compulsive looking to compulsive physical "acting out." Without the grace of God acting on my heart, at the center, transforming my boasting - my sense of worth and entitlement - all other aspects of "the world" are really very predictable.

This reflection reminds me of one of my favorite passages in Jeremiah: "This is what the Lord says: 'Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let the one who boasts boast about this: that they have the understanding to know me, that I am the Lord, who exercises kindness, justice and righteousness on earth, for in these I delight,' declares the Lord" (9:23-24). Boasting about intelligence, physical strength, and riches sounds a lot like the lust of the flesh and the eyes and the pride of life. In fact, these three areas are the basis for the value system of this world. We value these things and we value people who have more of these things than others. But the Lord makes clear what he values: kindness, justice and righteousness. And we will also value these things to the extent that we know and understand the Lord.

John concludes with these words: "The world and its desires pass away, but whoever does the will of God lives forever" (verse 17). Every aspect of this world system is temporary by nature. Focusing our values and desires on temporary things seems fruitless in the end. The only long-term value and meaning to be found in life comes from doing the will of God. Indeed, to know God is eternal life. 

Free to Believe: Pluralism is Not Necessarily Agnosticism

(I need to begin by apologizing for the big words. As is often true with terms such as these, they summarize my thoughts better than a long string of smaller words.)


We live in a society that is intentionally pluralistic. The folks who decided to break away from British society, a society that included social classes and a top-down aristocracy, did so with a commitment to freedom. It was to be a society that was ruled by a representative democracy. There was to be no official religion, church or episcopacy. Everyone was to be free to believe according to their personal convictions. Although there were still a few descendants of the early Puritans who preferred a Christian theocracy, most rejected that idea (especially the leaders in the Commonwealth of Virginia). 

Even though we once again have a few who would like to see America "return" to its roots as a Christian theocracy (even there never was such a theocracy in any state after the American revolution), we are still fundamentally a pluralistic society. We are all of us free to believe according to our personal convictions.

But pluralism is not necessarily agnosticism. A freedom to believe is not the same thing as an insistence that we believe nothing at all. We are free to have clear personal convictions and clear commitments to certain truths. 

Maybe I should take a moment to review the meaning of "agnosticism." It is simply the belief that it is impossible to know anything for certain. We will never have enough evidence to convince us of certain clear conclusions. Therefore we are committed to not ever being "dogmatic" (i.e., clear or certain) about anything. We simply allow everyone to believe whatever comes to mind, knowing that those beliefs will change from time to time. Above all else, we are committed to tolerance of every position and every preference. And we condemn anyone that seems to be "intolerant," i.e., believing that if I am "right," than others are "wrong." As some have pointed out, we have learned to live with the contradictions that we are certain that certainty is not possible, and we are intolerant of intolerance.

While committed believers in Jesus find this to be a very challenging cultural environment to live in, it's also true that some overreact. It's one thing to see a difference between "right" and "wrong"; it's another thing to see a difference between "superior" and "inferior." While we disagree with the perspectives and actions of some, to treat those people with anything other than dignity and respect is to disrespect and discount their humanity. If one of our beliefs is that every human being is a special act of God's good creation, and that God has a special love and purpose for every person, than disrespecting any person, no matter what the reason, is to disrespect God.

"Hate speech" is unacceptable coming from any committed Jesus follower. But then I suppose "hate speech" needs to be defined. It certainly is not a disagreement with someone else's views or preferences. It is definitely not even the view that someone else is "wrong" or that their choices are "unwise" or even potentially destructive. Hate speech involves words designed to tear someone down. to question their fundamental worth, to devalue them as a human being. Hate speech tends to lump groups into "inferior" categories while making prejudicial, stereotypical statements about them. Taken far enough, prejudicial speech (pre-judging based on a certain category or stereotype) can result in intentional, systematic acts and policies of discrimination. (For Americans, that's when we bump into the 14th Amendment to the Constitution.) 

However, respecting all of our neighbors, respecting their worth and rights as American citizens, or even as human beings, does not mean we have to hide or feel awkward about our personal beliefs and convictions. It's OK to be very clear that we believe:

• There is a God who is the Creator/Maker of all things, and as such, owns and has authority over all things.
• God is God and we are not.
• Jesus Christ is the unique, one-and-only Son of God.
• Jesus Christ is the only sure way to reconciliation with God.
• The Good News of and about Jesus is the offer of reconciliation with God given to every human being.
• The Bible is God's written self-revelation.
• The revelation of God in Scripture is authoritative in the life of a Jesus follower.
• A life of committed apprenticeship to Jesus is the life all humans are called to.
• The church is God's only covenant Kingdom community in the world.
• God created human beings male and female.
• Marriage is a covenant relationship binding one male and one female together for life.
• Marriage is the human counterpart to God's plan for the ultimate human relationship with the Creator.
• All human life is uniquely sacred and is to be respected and protected, both before and after birth.

Agnosticism is the default position of the American University system. As a university freshman, agnosticism was my preferred mindset. But I was a "soft boiled" agnostic. A "soft boiled' agnostic believes that it's probably impossible to know anything about ultimate truths with certainty, but wishes it was possible. A "hard boiled" agnostic is dogmatically committed to the idea that knowing ultimate truths with certainty cannot and will not ever be possible. I really wanted to know. So I set out to discover ultimate truths about God through rational processes. I carefully examined every question that pertained to the existence or non-existence of God, one question at a time. For weeks I carried around my copy of "Why I Am Not A Christian" by Bertrand Russell. And I reasoned my way through to answers. But I discovered that for every answer I "found," that answer raised two new questions. I quickly realized that drawing certain conclusions about God and the resulting God-centered way of life was never really going to be possible through rational means only. I began to realize that in the end, faith is a choice. We all freely choose what we believe. The atheist has chosen to believe that there is no God - a choice that cannot be proven rationally. Those who believe in "naturalism" (as opposed to "theism") have chosen to believe that life came into existence through a process of natural selection involving time plus chance plus nothing else, even though while that hypothesis can be tested, that belief cannot be "proven." The hard-boiled agnostic has chosen to believe that it is impossible to know - even though that conclusion cannot be proven rationally. And every choice has consequences which can be examined in human history. In the end, I needed to freely choose what I believed. And I made my choice. 

And we respect those who disagree with these faith decisions as being no less human and no less loved by God. "Let every man be fully persuaded in his own mind" (Romans 14:14). The Good News of this Easter season is that Jesus died for every human being equally, and that he rose from the dead, conquered death, to give eternal life to every human being - "whosoever will may come." That is our message to the world, a message to be proclaimed and lived out in our daily work and relationships. Soli Deo Gloria!

The Promise of Justice

"That's not fair!" 

If you've raised kids at all, especially through their teenage years, you have heard this exclamation far too many times. Classically, we respond with, "Well, life's not fair!," hoping that will settle the matter. And while life certainly is not fair, the bigger problem is with a misunderstanding of the word "fair."

When a child or teen (or even some adults) point out that an action or decision was not fair, they usually mean that it didn't go their preferred way. They didn't get their way, their personal desire was not fulfilled. Someone saw it differently or made a different decision, and usually said, "No."

But a short-sighted, self-centered perspective of "fair" really has nothing whatever to do with fairness. The larger idea of "fairness" is "justice." This idea of fairness/justice is really about equality, equity, life as a "level playing field." Justice assumes that every human being is equally a special creation of God with equal worth. Justice insists in equal opportunity and equal treatment. Think about the classic image of Lady Justice with balanced scales. 

To be fair, the more I think about the big idea of justice the more I see how it is rarely if ever seen in human history. In fact, it seems that perfect justice is uniquely an aspect of God's own character. It assumes God's perspective of God's good creation, and especially of humanity. Another Bible word that refers to fairness or justice is "righteousness." We know that God is perfectly righteous and we are not. "All have...fallen short." 

At the same time, the reality of perfect justice as a core characteristic of the Creator's holy nature presents the promise of justice. If it is a core characteristic of God, it is a core value in God's Kingdom. Wherever God is ruling and reigning, to that degree there will be justice. As citizens of God's Kingdom we are commanded to advocate for God's justice in every situation. We are spokespersons for God's justice and sensitive to evidences of injustice around us. Consider these words from Scripture:

"Do not pervert justice; do not show partiality to the poor or favoritism to the great, but judge your neighbor fairly" (Leviticus 19:15).

"The righteous care about justice for the poor, but the wicked have no such concern" (Proverbs 29:7).

"Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow" (Isaiah 1:17).

"He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God" (Micah 6:8).

And then of course there are the words of Jesus:

"Blessed are those who hunger and thirst for righteousness, for they will be filled" (Matthew 5:6).

"But seek first his kingdom and his righteousness, and all these things will be given to you as well" (Matthew 6:33).

Just as sin/unrighteousness/injustice is both individual and corporate, personal and societal, so righteousness/justice is both personal and societal. We are seeking the righteous rule of King Jesus in both spheres of life. 

One of my heroes, a prophetic voice in his generation, is Dr. Martin Luther King, Jr. One of his famous sayings is a quote from Theodore Parker: "The arc of the moral universe is long, but it bends toward justice." While that certainly is a beautiful dream, it doesn't match with history. My conclusion is simply this: Perfect justice will not be seen in the world; however, perfect justice is a foundational theme of God's Righteous Rule. As subjects of King Jesus, justice is not only our dream, it is our passionate desire and commitment. Kingdom disciples are constant advocates of justice, and we are committed to "speaking truth to power" when we witness injustice. Unfortunately, rather than exposing and rebuking it, all too often American Christians seem to be on the side of injustice. 

As Americans we are optimistic realists. We are not shocked when we see injustice in the world. But we are also representatives of Christ's Kingdom, an embassy of righteousness in the midst of unrighteousness, painting a picture of the justice that is to come and that is already to be modeled by Christ's Kingdom community. After all, if we will hunger and thirst after righteousness, we have been promised that we will be filled. 

Shepherding In a Revival

This week I posted a reminder on my Facebook page - a reminder that it was 20 years ago that the Body of Christ experienced a major, worldwide, church-transforming visitation of God's Spirit. Historically these kinds of spiritual awakenings happen about once every 20-40 years. Every generation needs its own revival and we have a generation on the scene (the "Millennials") who have not experienced their own corporate encounter with God in this way. 

I suppose it's necessary to define "revival." Here's the one I have always preferred: "Revival is a sovereign move of God's Spirit that results in permanent change in the church." Individuals, local churches, and even regions, experience "revival" from time to time. Worldwide, Body of Christ transforming revivals only happen once in a generation.

After posting that reminder, along with the suggestion that it might be time for us to begin interceding for the next generational visitation, a friend of mine in Portland reminded me that revivals can be messy. Here is what he wrote:

"While we desperately need the holy spirit moving in our midst, as someone in their late teens during this 'outpouring' 20 years ago, there was as much damage and confusion during this season too. No public discernment from leadership, if it was weird it seemed to have the approval and the more bizarre was apparently more anointed. So many in my generation have shut the door and are closed off to the holy spirit moving because of no strong voices of discernment in Portland. I know people who were genuinely touched and ministered to by the spirit, but I know even more who left confused and disillusioned even walking away from the church."

Since I was there, participating in providing pastoral leadership during the revival, it seems important that I communicate the questions and struggles we experienced during that time. I remember asking us: When is some kind of spiritual experience the result of the activity of the Holy Spirit, a human learned (or stimulated response), or a combination of both? If most experiences are in fact both Spirit and spirit, when do they become genuinely distracting if not problematic? Is it possible to be so careful about nothing being "in the flesh" that we quench the Spirit? The bigger questions for me were: If someone has a unique experience with the Spirit, what does it mean? Why did that happen? Was it just charismatic entertainment for bored Christians? And even more importantly, if the church is experiencing a generational visitation of God's Spirit, how might the church be permanently changed as a result? What differences should we be able to observe on the other side of the "wave"?

Since I taught "Church History" at Portland Bible College at the time my referents were historical revivals. I was especially helped by the writings of Jonathan Edwards. Edwards was a prominent pastoral leader in what became known as the Great Awakening (1734-1739), a revival so powerful in its effect it changed not only Body of Christ worldwide but also the American colonies. During those years Edwards thought long and hard about the true nature and purpose of revival. He published "The Distinguishing Marks of a Work of the Holy Spirit" in 1741, in which he discussed "the bodily effects" of an unusual move the Spirit. In fact, the "swoonings, outcries and convulsions" described by Edwards were a common phenomena of all such visitations, in Edwards past and in all future revivals. It was simply true (and easily understood) that the Holy Spirit could move on someone in a way that might overpower the human emotions and body. However, they were incidental and not the marks of revival. 

But at the end of that period some of those who had participated in the revival spun off into bizarre conclusions and practices. Some had concluded that these "bodily effects" were to be permanent experiences in the church, others that they were a mark of salvation, that if you didn't periodically swoon, you were either "hard to receive" or perhaps not among the elect at all. Some began to practice "free love" and form new, unorthodox sectarian groups. As a result, in 1746, Edwards published his famous work, "Religious Affections," in which he taught that the permanent result of revival was to be the rule of God's love, pure and holy, in every part of life, individually and corporately.

So while we pray for revival, it is essential that we pray for discernment. But even importantly, that we pray for the grace to embrace all the ways in which God needs to transform his Kingdom community. There is no question that the church, including the American church, needs revival. And we are desperate to see a new generation have their own encounter with the Living God. Will it be messy? Probably. But if we keep focused on the work of the Holy Spirit among us, measured by the truth of God's Word, accessing wisdom from past revivals, I believe we will be able to receive the grace God has for us and move forward into God's preferred future for his people.