Full disclosure: I was raised to always "tithe"? When I first was given a weekly allowance of $1, it was given to me in the form of dimes, and I was taught the joy of giving the first dime to the Lord when we gathered for worship Sunday morning. It was never taught as some kind of magic formula, religious obligation, or business contract with God. It was worship and obedience, plain and simple.
I know that the subject of "tithing" can be fairly controversial. The reason may involve the complicated interaction between greedy preachers and stingy parishioners. It's simply true that the American church seems to be rife with manipulative flimflam men in the guise of shepherds. It's also true that American Christians give an average of 2.8% of their income to all charitable causes and organizations.
Now I'm not a mathematician, but 2.8% seems to fall short of the meaning of tithe/tenth. Last time I checked, a tenth was 10%. Worshiping God with the first tenth of anything and everything as an expression of loving obedience, as a sacred portion, was a part of the faith-life of Abram before the Law and continued into the New Testament. Now, some of you are thinking, "But that's the Old Testament," as if the Old Testament is not a part of the Bible. In fact, the New Testament church did not have a New Testament. For them, "all scripture" was the Old Testament. New Testament teaching was built on the foundation of the revelation of God in the Old Testament. Not to mention the fact that when Jesus referred to the giving of tithes, he reminded his followers of the need to practice justice, mercy and faithfulness "without neglecting the" practice of tithing (Matthew 23:23).
So what is my point? The prophet Malachi, speaking for the Lord, made a very clear statement about this covenantal expression of loving obedience and worship. The Lord began by rebuking his people for "robbing" him. Somehow the people were quite satisfied to claim allegiance to God and receive the benefits of that arrangement without responding as covenant partners. They were great takers but very poor givers, "serving" God for what they could get from God. God simply stated that they had robbed him "in tithes and offerings" (Malachi 3:8). It's interesting that the Lord didn't then take the time to elaborate on the people's grasping, stingy response to God, but rather moved on quickly to an elaborate promise. "Bring the whole tithe into the storehouse, so that there may be food in my house, and test me now in this, says the Lord, if I will not open for you the windows of heaven and pour out for you a blessing until it overflows" (verse 10). The Lord invites his people to test his faithfulness by deciding to respond to him with a very basic level of covenant love and obedience.
Now, most American Christians are well familiar with this passage of scripture. Recently I have been reflecting on the words, "the whole tithe." A new generation of American pastors tend to communicate a compromise. It goes something like this: "If you're not giving the Lord a tithe of what he has given you, start where you can. Give 1%, then 2%, then 3%, and so forth, and see if the Lord won't bless you for your obedience and generosity." There's just one problem: 1% is not "the whole tithe." The whole tithe is 10%. I understand why a pastor would make a statement like that. (1) as a shepherd he/she wants to be sensitive and compassionate, not loading the people down with a guilty burden; (2) he is very aware of the manipulative practices of some "shepherds" who enrich themselves by fleecing the sheep; and (3) something is better than nothing (the light bill needs to be paid this week). However, the promise of God, the invitation from God to test his faithfulness, is predicated on "the whole tithe." Anything less than the whole tithe is still robbery. So for a pastor to encourage those under her care and supervision to "give whatever you can," to "start somewhere and grow from there," will only result in frustration on the part of folks who never really get a place of covenant obedience, who never really know the full blessing of the Lord.
My mother has always taught me that "the blessing begins after the tithe." Those words of wisdom are simply true to the words of scripture. And they have been true in my life. What has your experience been?
Sunday, October 19, 2014
Sunday, September 7, 2014
The Challenge of "Spiritual Formation"
The question about whether and to what extent a "redeemed," "regenerated" human person can be actually free from sin and become more like Christ this side of Paradise is one of the most common and vexing questions in the history of our faith. I grew up in a "holiness church" where it seemed to be relatively easy to lose our salvation. As a teen in the church I had the opportunity to come back to Christ, to renew his lordship in my life, and to be filled with the Spirit (who had somehow leaked out during the week), almost every Sunday night - and especially during the annual summer camp every year. Frankly, it left me wondering about the whole process as a young adult, resulting in a kind of overreaction, swinging the pendulum over to the "grace" side of things.
The fact is, there is truth on both sides of the pendulum. There is a real need to exercise our wills, to decide to obey the Lord. There is also an absolute need to receive the grace, forgiveness, and unconditional love of the Father through Christ. There must also be a way to experience the grace and power of God given to transform us, to form within us the very character of Christ. We have to somehow be free from one thing (sin) in order to free for another thing (transformation). Various ways of focusing on external aspects of morality ("legalism") put the focus on the need to "get your act together" as an act of your will ("or maybe you're really not saved!"). On the other hand, a focus on the human person as a passive receptor of grace simply makes the question of spiritual formation irrelevant. It doesn't really matter if you're experiencing freedom from sin and conformity to the "image of Christ." It's all in God's hands! In the end, neither side of the pendulum are effective or satisfying.
To make any real progress we have to be honest and realistic about sin. It is the moral virus that is attempting to destroy humankind and warp the rest of God's good creation. It is written into the very DNA of our physical bodies - a sort of physical, mortal "sanctification" limitation. As an introvert, I'm painfully aware of what the patterns of sin look like within my own soul. But these patterns work themselves out into interpersonal relationships, into human society as a whole, and even into our interaction with the world around us. During this year the Holy Spirit has been intensely focused on my own experience of spiritual formation, and that means an even greater awareness of sin - not just of what sin looks like, but what energizes patterns of sin at the root. Someone once said that rightly diagnosing the cause of a disease is 90% of the cure. I propose to explore a diagnosis of sin - but before I do, it is absolutely imperative that we explore the effect Jesus has had on this age-old enemy. How did the life, ministry, death, burial, resurrection, and ascension of Jesus affect the power, and indeed the future reign, of sin?
*A special thanks to my good friend Ken Malmin, Dean of Portland Bible College, for this outline, taken from his courses "Basic Doctrine."
The fact is, there is truth on both sides of the pendulum. There is a real need to exercise our wills, to decide to obey the Lord. There is also an absolute need to receive the grace, forgiveness, and unconditional love of the Father through Christ. There must also be a way to experience the grace and power of God given to transform us, to form within us the very character of Christ. We have to somehow be free from one thing (sin) in order to free for another thing (transformation). Various ways of focusing on external aspects of morality ("legalism") put the focus on the need to "get your act together" as an act of your will ("or maybe you're really not saved!"). On the other hand, a focus on the human person as a passive receptor of grace simply makes the question of spiritual formation irrelevant. It doesn't really matter if you're experiencing freedom from sin and conformity to the "image of Christ." It's all in God's hands! In the end, neither side of the pendulum are effective or satisfying.
To make any real progress we have to be honest and realistic about sin. It is the moral virus that is attempting to destroy humankind and warp the rest of God's good creation. It is written into the very DNA of our physical bodies - a sort of physical, mortal "sanctification" limitation. As an introvert, I'm painfully aware of what the patterns of sin look like within my own soul. But these patterns work themselves out into interpersonal relationships, into human society as a whole, and even into our interaction with the world around us. During this year the Holy Spirit has been intensely focused on my own experience of spiritual formation, and that means an even greater awareness of sin - not just of what sin looks like, but what energizes patterns of sin at the root. Someone once said that rightly diagnosing the cause of a disease is 90% of the cure. I propose to explore a diagnosis of sin - but before I do, it is absolutely imperative that we explore the effect Jesus has had on this age-old enemy. How did the life, ministry, death, burial, resurrection, and ascension of Jesus affect the power, and indeed the future reign, of sin?
- Jesus has removed the guilt that sin caused. Before the work of Jesus every human being stood fundamentally guilty before God, condemned. Now those who come to Jesus in faith find that the sentence of guilt has been removed. In that sense, all Jesus followers stand "innocent" before God, having received forgiveness through Christ.
- The cost of sin has been paid by Jesus. Sin resulted in separation from God - the definition of death - but through Christ we have been reunited with the Father. We are now "accepted in the Beloved."
- We have been clothed in a robe of righteousness because of Jesus. The very righteousness of Christ has been assigned to us, applied to us, placed on us like a garment. Our sins have been covered, not only in the sense of cleansing but also in the replacement of our sins with the righteousness of Christ.
- Our position before the Father's throne has changed because of Jesus. We now stand forgiven, free, accepted, with a free offer of growing intimacy with the Father - the very thing we have been created for.*
*A special thanks to my good friend Ken Malmin, Dean of Portland Bible College, for this outline, taken from his courses "Basic Doctrine."
Monday, June 9, 2014
"Come!"
At the risk of sounding sentimental (if not pious), I have to admit that I love Jesus. I don't just love the idea of Jesus or the idea that Jesus died for my sins. I don't just love his life and teaching. I love the person, Jesus of Nazareth, the Christ, the Son of the Living God. Being a Scandinavian male from the upper Midwest I prefer to avoid all PDEs (Public Displays of Emotion), and I usually succeed quite well. Except when it comes to Jesus. I have a very clear memory of being an 8-year-old boy at the altar of a church on a Sunday evening, looking on a classic picture of Jesus praying in the Garden of Gethsemane - and weeping openly. In fact, I can't watch a movie or even a play about the life of Jesus without losing all composure at some point. I try hard to hide it, but that only gives me a headache. I am and shall always be a Jesus Freak!
It's fairly common for me to have some kind of "picture" of Jesus in my mind when I am praying. When I am afraid, I picture Jesus asleep in the boat and myself sitting next to him - if he's not afraid, then neither should I be afraid. If I'm facing a particularly challenging season, I picture Jesus walking on the water in the midst of the storm and inviting me to join him. (I think you get the picture.) So as you can imagine I have spent the last six months seeing Jesus calmly riding the wind and the waves while I stand in the boat wondering what it's all about. I've had a lot of time to reflect on that story. Here are some of my thoughts:
The context of this experience of Jesus was a boat that was "a considerable distance from the land" being "buffeted by the waves" and opposed by the wind (Matthew 14:24). No one likes to have their circumstance buffeted and opposed, but sometimes it just happens. Occasionally it seems as though chaos has broken out and upset the delicate balance of our orderly lives. And it usually happens when we have traveled a significant distance from shore, when there are no good opportunities to return to a safe harbor. These times feel like abandonment - by God and those closest too us. What we don't know at first is that the storm has been whipped up by God, that God is in the midst of the storm. Only later do we appreciate that we were able to move into a whole new level of relationship with Jesus as a result of the storm.
The circumstance of the wind and waves does not in any way intimate the Lord (Matthew 14:27). Because Jesus is the Lord of all creation, he has authority over both wind and waves. He has overcome, and is able to simply walk on the waves and through the wind. When Jesus first appeared to the disciples in the storm his first words were, "Take courage!" Don't panic or shrink back as though your life has fallen apart (if not come to an end). "It is I." Jesus is in the storm, ready and willing to reveal himself in a unique way, a way that could not be experienced on the shore or a calm sea. "Don't be afraid." The opposite of faith is fear, but fear is instinctive, an automatic response to any perceived threat of danger. The encouragement to not be afraid is simply an exhortation to trust God anyway, no matter how dangerous or uncertain the circumstance might seem.
The best faith response in the midst of the storm is to ask for a fresh revelation of Jesus (Matthew 14:28). Peter could have asked any number of good questions: Why are you walking on water? Why didn't you take better care of us, allowing us to experience this storm? Why did you leave us and then send us into this storm? Why aren't you calming the wind and the waves? Instead Peter's response was, "Lord," acknowledging the authority of Jesus in this situation. "If it's you," wanting to be sure he was seeing Jesus and not having some kind of psychotic break. "Tell me to come to you," relying on the Lord's authoritative initiative in his life, asking for a personal, relational response from Jesus that would lead to a new, fuller experience of Jesus. "Tell me to come to you on the water," expressing a willingness to overcome the perceived threat in order to see and know Jesus more fully. For Peter it was not about the wind and the waves and it was not about walking on water - it was about Jesus!
At the right time, Jesus invites us to take our eyes off of our circumstances and put our eyes on him alone (Matthew 14:29). Jesus responded to Peter with a one word command - "Come." He was not inviting Peter to walk on water; Jesus was inviting Peter to come to him, to know him better, to grow in his ability to trust him in every situation. It didn't require some great mystic experience; it just needed one simple word from the Master. "Come!"
The word of the Lord calls for a simple response of obedience (Matthew 14:29). I'm sure Peter could have paused to consider the appearance of Jesus, the word of his invitation, the situation of the boat in the storm. Peter could have weighed the pros and cons of getting out of the boat. After all, God loved him too much to expose him unnecessarily to danger. Maybe he should take a time out and reflect on his options; maybe Jesus just wants him to be willing to come. Instead, Peter simply "got down out of the boat." He had to actually climb over the side of the boat and lower himself onto the water. The time for prayerful reflection was over - it was time to act. Peter "walked on the water." His simple trust and obedience empowered him to do what he never could have done on his own, even with all of his talent and ability. And Peter "came toward Jesus." Peter's focus was on Jesus - not on some destiny or reward, the fulfillment of some vision or kingdom purpose. Jesus wasn't a means to an end - Jesus was the end!
A faith walk with Jesus has moments of distraction and doubt (Matthew 14:30). Even though Peter was having a wonderful time of hearing the voice of the Lord, responding in obedience and experiencing the grace and power of the Lord, the wind was still blowing and the waves were still crashing down on him. Who could condemn Peter for being distracted by all of that and taking his eyes off of Jesus? It would have been much better if the storm has simply stopped the moment Peter's foot hit the water. Instead, the storm continued and Peter's storm-tossed experience of Jesus continued. Fortunately, Peter did not take his eyes off of the essence and the meaning of his experience. When in his moment of distraction and doubt he began to sink, he quickly asked, "Lord, save me!" He knew that the Lord was still with him and that he could count on the Lord to rescue him, no matter how weak his faith.
Jesus is always faithful to take us by the hand and give us whatever assistance we may need as we seek to know him and obey him in the storm (Matthew 14:31). "Immediately," without a moment's hesitation, "Jesus reached out his hand and caught him." Sinking and perishing was not an option. Jesus had not set a trap for Peter. Jesus was not testing Peter's survival instinct. Jesus was revealing himself to Peter. Jesus was giving Peter an opportunity to know him better and trust him more. There was no way Jesus was going to let Peter sink. In a very personal way Jesus grabbed Peter's hand and "caught him." Being caught by Jesus was no doubt a part of Peter's scary but beautiful experience in the storm.
The storm is a faith-building means to an end and is not intended to be a lifestyle (Matthew 14:32). Peter had an encounter with Jesus that would significantly form his relationship for all time. But the moment came when both Jesus and Peter climbed back into the boat (where the other disciples had been observing the whole drama), and "the wind died down." There would be other storm experiences for Peter, given him by God to equip him to walk more intimately with Jesus and be more fruitful during the times when there were no storms, but now it was time for this storm to calm down.
During these last few months I've spent considerable time reflecting on this story. I started by reading my favorite John Ortberg book, "If You Want to Walk On Water, You Have to Get Out of the Boat." I've even had the opportunity to teach a video-based class based on the book - twice! All the while I've seen myself out there with Jesus, trying to ignore the wind and the waves, practicing my spiritual water-walking skills. Only recently have I come to realize that this entire time I have been standing in the boat, looking at the storm and looking at Jesus, reflecting on how wonderful it would be to know him and trust him enough to actually get out of the boat. I've gotten close to the edge of the boat without actually enduring the danger of climbing out. I've even wondered whether or not it would be better to go back to the familiar shore. Only recently I've come to see that I have not walked on any water yet - I've only been screwing up enough courage to haul myself over the side of the boat and begin the adventure with Jesus. Water walking is still ahead. At least I've learned enough to know that it's not about the storm and it's not about walking on water - it's about Jesus! "I want to know Christ" (Philippians 3:10).
It's fairly common for me to have some kind of "picture" of Jesus in my mind when I am praying. When I am afraid, I picture Jesus asleep in the boat and myself sitting next to him - if he's not afraid, then neither should I be afraid. If I'm facing a particularly challenging season, I picture Jesus walking on the water in the midst of the storm and inviting me to join him. (I think you get the picture.) So as you can imagine I have spent the last six months seeing Jesus calmly riding the wind and the waves while I stand in the boat wondering what it's all about. I've had a lot of time to reflect on that story. Here are some of my thoughts:
The context of this experience of Jesus was a boat that was "a considerable distance from the land" being "buffeted by the waves" and opposed by the wind (Matthew 14:24). No one likes to have their circumstance buffeted and opposed, but sometimes it just happens. Occasionally it seems as though chaos has broken out and upset the delicate balance of our orderly lives. And it usually happens when we have traveled a significant distance from shore, when there are no good opportunities to return to a safe harbor. These times feel like abandonment - by God and those closest too us. What we don't know at first is that the storm has been whipped up by God, that God is in the midst of the storm. Only later do we appreciate that we were able to move into a whole new level of relationship with Jesus as a result of the storm.
The circumstance of the wind and waves does not in any way intimate the Lord (Matthew 14:27). Because Jesus is the Lord of all creation, he has authority over both wind and waves. He has overcome, and is able to simply walk on the waves and through the wind. When Jesus first appeared to the disciples in the storm his first words were, "Take courage!" Don't panic or shrink back as though your life has fallen apart (if not come to an end). "It is I." Jesus is in the storm, ready and willing to reveal himself in a unique way, a way that could not be experienced on the shore or a calm sea. "Don't be afraid." The opposite of faith is fear, but fear is instinctive, an automatic response to any perceived threat of danger. The encouragement to not be afraid is simply an exhortation to trust God anyway, no matter how dangerous or uncertain the circumstance might seem.
The best faith response in the midst of the storm is to ask for a fresh revelation of Jesus (Matthew 14:28). Peter could have asked any number of good questions: Why are you walking on water? Why didn't you take better care of us, allowing us to experience this storm? Why did you leave us and then send us into this storm? Why aren't you calming the wind and the waves? Instead Peter's response was, "Lord," acknowledging the authority of Jesus in this situation. "If it's you," wanting to be sure he was seeing Jesus and not having some kind of psychotic break. "Tell me to come to you," relying on the Lord's authoritative initiative in his life, asking for a personal, relational response from Jesus that would lead to a new, fuller experience of Jesus. "Tell me to come to you on the water," expressing a willingness to overcome the perceived threat in order to see and know Jesus more fully. For Peter it was not about the wind and the waves and it was not about walking on water - it was about Jesus!
At the right time, Jesus invites us to take our eyes off of our circumstances and put our eyes on him alone (Matthew 14:29). Jesus responded to Peter with a one word command - "Come." He was not inviting Peter to walk on water; Jesus was inviting Peter to come to him, to know him better, to grow in his ability to trust him in every situation. It didn't require some great mystic experience; it just needed one simple word from the Master. "Come!"
The word of the Lord calls for a simple response of obedience (Matthew 14:29). I'm sure Peter could have paused to consider the appearance of Jesus, the word of his invitation, the situation of the boat in the storm. Peter could have weighed the pros and cons of getting out of the boat. After all, God loved him too much to expose him unnecessarily to danger. Maybe he should take a time out and reflect on his options; maybe Jesus just wants him to be willing to come. Instead, Peter simply "got down out of the boat." He had to actually climb over the side of the boat and lower himself onto the water. The time for prayerful reflection was over - it was time to act. Peter "walked on the water." His simple trust and obedience empowered him to do what he never could have done on his own, even with all of his talent and ability. And Peter "came toward Jesus." Peter's focus was on Jesus - not on some destiny or reward, the fulfillment of some vision or kingdom purpose. Jesus wasn't a means to an end - Jesus was the end!
A faith walk with Jesus has moments of distraction and doubt (Matthew 14:30). Even though Peter was having a wonderful time of hearing the voice of the Lord, responding in obedience and experiencing the grace and power of the Lord, the wind was still blowing and the waves were still crashing down on him. Who could condemn Peter for being distracted by all of that and taking his eyes off of Jesus? It would have been much better if the storm has simply stopped the moment Peter's foot hit the water. Instead, the storm continued and Peter's storm-tossed experience of Jesus continued. Fortunately, Peter did not take his eyes off of the essence and the meaning of his experience. When in his moment of distraction and doubt he began to sink, he quickly asked, "Lord, save me!" He knew that the Lord was still with him and that he could count on the Lord to rescue him, no matter how weak his faith.
Jesus is always faithful to take us by the hand and give us whatever assistance we may need as we seek to know him and obey him in the storm (Matthew 14:31). "Immediately," without a moment's hesitation, "Jesus reached out his hand and caught him." Sinking and perishing was not an option. Jesus had not set a trap for Peter. Jesus was not testing Peter's survival instinct. Jesus was revealing himself to Peter. Jesus was giving Peter an opportunity to know him better and trust him more. There was no way Jesus was going to let Peter sink. In a very personal way Jesus grabbed Peter's hand and "caught him." Being caught by Jesus was no doubt a part of Peter's scary but beautiful experience in the storm.
The storm is a faith-building means to an end and is not intended to be a lifestyle (Matthew 14:32). Peter had an encounter with Jesus that would significantly form his relationship for all time. But the moment came when both Jesus and Peter climbed back into the boat (where the other disciples had been observing the whole drama), and "the wind died down." There would be other storm experiences for Peter, given him by God to equip him to walk more intimately with Jesus and be more fruitful during the times when there were no storms, but now it was time for this storm to calm down.
During these last few months I've spent considerable time reflecting on this story. I started by reading my favorite John Ortberg book, "If You Want to Walk On Water, You Have to Get Out of the Boat." I've even had the opportunity to teach a video-based class based on the book - twice! All the while I've seen myself out there with Jesus, trying to ignore the wind and the waves, practicing my spiritual water-walking skills. Only recently have I come to realize that this entire time I have been standing in the boat, looking at the storm and looking at Jesus, reflecting on how wonderful it would be to know him and trust him enough to actually get out of the boat. I've gotten close to the edge of the boat without actually enduring the danger of climbing out. I've even wondered whether or not it would be better to go back to the familiar shore. Only recently I've come to see that I have not walked on any water yet - I've only been screwing up enough courage to haul myself over the side of the boat and begin the adventure with Jesus. Water walking is still ahead. At least I've learned enough to know that it's not about the storm and it's not about walking on water - it's about Jesus! "I want to know Christ" (Philippians 3:10).
Thursday, May 29, 2014
The Problem of Vision
I believe in the power of vision. I consider myself a visionary leader, and I love supporting strong, clear, persuasive visionary leaders. I love (re)imagining kingdom possibilities, especially as it pertains to the local expression of the church. I'm a driven, goal-oriented, task-oriented, purpose-driven person, leader and Jesus follower.
Having said all that, I've also discovered the problem of vision. By its very nature, having a vision involves seeing myself in a preferred future, in a preferred context. It sees a life of fruitfulness and fulfillment. And in every case, that vision includes a preferred picture of me - the me I want to be, the me I have the potential to be, the me God made me to be - but nevertheless, me!
The simple fact is that God has a vision and a clear sense of purpose. God has a preferred future in a preferred context. God has a preferred people, and a preferred me. But I am not at the center of God's vision for me - God is. It's about the potential of the glory of the Lord, it's not about my potential. It's about God's preferred results, not my fruitfulness. So much of our "human potential" thinking ends up being about our true significance, the best contribution we can make, the possibility of being and making a difference.
As an educator I have often encountered Herman Mazlow's "Hierarchy of Needs." Mazlow saw human need fulfillment in terms of a pyramid. Starting at the base, each level of need must be fulfilled before the next level can be explored. If you're familiar with Mazlow's "Hierarchy," you'll recall that the baseline level of need fulfillment is "physiological," i.e., the need for food, health, sleep, sex, etc. If those needs are being met, then we can address the need for "safety," i.e., support, security, resources, etc. From there we can move to "belonging" (love, friendship, family) and "esteem" (confidence, achievement, respect from others). The ultimate goal is "self-actualization," i.e., creativity, spontaneity, problem solving, etc. In other words, being a fully formed, fruitful, fulfilled human being is the ultimate goal in life. As St. Irenaeus was to have said, "The glory of God is man full alive."
But is it really? Is the glory of God dependent on human potential? Isn't the final goal the glory of God itself and not human glory? I reminded of the passage in Isaiah: "I am the Lord; that is my name! I will not yield my glory to another" (42:8). The problem with "vision" is that it's only natural to see ourselves at the center of the picture. We tend to attach our egos to the vision.
The story of Joseph is an excellent example. Joseph received a vision from the Lord (Genesis 37). What he noticed about the vision was that he seemed to be more significant than his brothers, and even than his parents. And he didn't mind reminding his brothers of his vision. It wasn't that he saw a lying vision, it was that he saw himself at the center of the vision. And so God had to deal with what he saw, how he saw it, and what the true meaning and purpose of the vision was. It wasn't that he was more significant than his brothers; it was that God would put him in a place of significance that would empower him to save the lives of his brothers. The vision was not about him, it was about God's plan, purpose and provision for the family of Jacob. It took God 13 years and many trials, but eventually Joseph got it. In prison, Joseph got a reputation for being an interpreter of dreams. So when Pharaoh had a disturbing dream, Joseph was called to interpret it, and as a result, was put in charge of Egypt (Genesis 41:41).
God had so arranged Joseph's life that it wasn't just the spiritual gift of interpreting dreams that was significant, it was the content of the dreams themselves and the role Joseph would end up playing in Egypt, resulting in the saving of the lives of his family. In the end, Joseph clearly understood the true nature and purpose of the vision. When he finally saw his brothers bowing before him he confessed, "Do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you" (Genesis 45:5).
Some describe this as the "death of a vision." But it wasn't the vision that needed to die but the attachment of Joseph's ego to the vision. He needed to learn to take himself out of the vision.
So God has a purpose and a plan, God has a vision for each one of his children. But God doesn't need a lot of help from us to see that vision clarified or fulfilled. He just needs us to learn how to stay close, keep our hearts and minds focused on God and God's glory, to be sensitive and responsive to his perfect timing each step along the way.
Some have recently discovered that later in life Abraham Mazlow added a higher level to his pyramid. He saw that something even more important than "self-actualization" was "self-transcendence," i.e., altruism and wisdom. He saw that an actualized self was not really that significant until it could be poured out and given away in a life of self-forgetfulness and self-sacrifice. What the Bible calls "love." "Mazlow and Self-transcendence"
It reminds me of that old Irish hymn, "Be Thou My Vision." May we learn to make that our daily prayer. "Be Thou My Vision"
Having said all that, I've also discovered the problem of vision. By its very nature, having a vision involves seeing myself in a preferred future, in a preferred context. It sees a life of fruitfulness and fulfillment. And in every case, that vision includes a preferred picture of me - the me I want to be, the me I have the potential to be, the me God made me to be - but nevertheless, me!
The simple fact is that God has a vision and a clear sense of purpose. God has a preferred future in a preferred context. God has a preferred people, and a preferred me. But I am not at the center of God's vision for me - God is. It's about the potential of the glory of the Lord, it's not about my potential. It's about God's preferred results, not my fruitfulness. So much of our "human potential" thinking ends up being about our true significance, the best contribution we can make, the possibility of being and making a difference.
As an educator I have often encountered Herman Mazlow's "Hierarchy of Needs." Mazlow saw human need fulfillment in terms of a pyramid. Starting at the base, each level of need must be fulfilled before the next level can be explored. If you're familiar with Mazlow's "Hierarchy," you'll recall that the baseline level of need fulfillment is "physiological," i.e., the need for food, health, sleep, sex, etc. If those needs are being met, then we can address the need for "safety," i.e., support, security, resources, etc. From there we can move to "belonging" (love, friendship, family) and "esteem" (confidence, achievement, respect from others). The ultimate goal is "self-actualization," i.e., creativity, spontaneity, problem solving, etc. In other words, being a fully formed, fruitful, fulfilled human being is the ultimate goal in life. As St. Irenaeus was to have said, "The glory of God is man full alive."
But is it really? Is the glory of God dependent on human potential? Isn't the final goal the glory of God itself and not human glory? I reminded of the passage in Isaiah: "I am the Lord; that is my name! I will not yield my glory to another" (42:8). The problem with "vision" is that it's only natural to see ourselves at the center of the picture. We tend to attach our egos to the vision.
The story of Joseph is an excellent example. Joseph received a vision from the Lord (Genesis 37). What he noticed about the vision was that he seemed to be more significant than his brothers, and even than his parents. And he didn't mind reminding his brothers of his vision. It wasn't that he saw a lying vision, it was that he saw himself at the center of the vision. And so God had to deal with what he saw, how he saw it, and what the true meaning and purpose of the vision was. It wasn't that he was more significant than his brothers; it was that God would put him in a place of significance that would empower him to save the lives of his brothers. The vision was not about him, it was about God's plan, purpose and provision for the family of Jacob. It took God 13 years and many trials, but eventually Joseph got it. In prison, Joseph got a reputation for being an interpreter of dreams. So when Pharaoh had a disturbing dream, Joseph was called to interpret it, and as a result, was put in charge of Egypt (Genesis 41:41).
God had so arranged Joseph's life that it wasn't just the spiritual gift of interpreting dreams that was significant, it was the content of the dreams themselves and the role Joseph would end up playing in Egypt, resulting in the saving of the lives of his family. In the end, Joseph clearly understood the true nature and purpose of the vision. When he finally saw his brothers bowing before him he confessed, "Do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you" (Genesis 45:5).
Some describe this as the "death of a vision." But it wasn't the vision that needed to die but the attachment of Joseph's ego to the vision. He needed to learn to take himself out of the vision.
So God has a purpose and a plan, God has a vision for each one of his children. But God doesn't need a lot of help from us to see that vision clarified or fulfilled. He just needs us to learn how to stay close, keep our hearts and minds focused on God and God's glory, to be sensitive and responsive to his perfect timing each step along the way.
Some have recently discovered that later in life Abraham Mazlow added a higher level to his pyramid. He saw that something even more important than "self-actualization" was "self-transcendence," i.e., altruism and wisdom. He saw that an actualized self was not really that significant until it could be poured out and given away in a life of self-forgetfulness and self-sacrifice. What the Bible calls "love." "Mazlow and Self-transcendence"
It reminds me of that old Irish hymn, "Be Thou My Vision." May we learn to make that our daily prayer. "Be Thou My Vision"
Saturday, May 17, 2014
What I Have (re)Learned About the "Wilderness"
For some odd reason reflections on the "wilderness" and a "wilderness experience" have been a frequent theme in my life and ministry. (It might have something to do with my "melancholy" temperament.) On the one hand, we see an entire generation of Israel die in the wilderness; on the other hand we see the Holy Spirit leading Jesus into the wilderness. The history of Christian spiritual formation often refers to "Desert Spirituality" and the "Desert fathers and mothers." So what is really at stake with this strange theme? And is it relevant in our own spiritual sojourn? Here are a few of my reflections from personal experience:
The wilderness is a time of vulnerability. Entering into a wilderness experience finds us in a place of weakness, a place of profound need. It's very scary to feel stripped and open to attack from all sides. It can be a very lonely time with feelings of isolation and abandonment. It can disorienting with a sense of disconnection. When Jesus was in the wilderness Matthew simply recorded that "he was hungry" (4:2). The simple fact is that the wilderness would not have its transformative effect if it did not involve vulnerability.
The wilderness is a time of dependence. All of the normal supports disappear in the wilderness. We can fool ourselves into believing that we aren't all that needy, that we can pretty much take care of ourselves - until we hit the desert. Then all sense of strength and self-sufficiency fall away. The tendency to be independent is shown to be a sham. When Israel found themselves in the wilderness they soon discovered that they were completely dependent on God to provide for their most basic needs. The Lord even gave them bread from heaven to eat (Exodus 16:15).
The wilderness shows our need for discipline. If nothing else the wilderness can be a very effective training tool. None of us are perfect (or really that mature). All of us need further growth and development. Entering into a wilderness experience can be an indication that our current season of fruitfulness has come to an end and that we need to be prepared for the next season. Or it could indicate that we have started to become spiritually toxic and need time to get cleansed and healed, and then retooled for the next chapter of fruitfulness in our lives. Israel had to pass through the wilderness but they didn't need to spend 40 years there. For them, the wilderness indicated their need to be healed of their bitterness and to grow in their faith and trust in God. Remember how Moses tried to encourage the people: "If the Lord is pleased with us, he will lead us into that land, a land flowing with milk and honey, and will give it to us. Only do not rebel against the Lord. And do not be afraid" (Numbers 14:8-9). Unfortunately they were too unhealthy to listen.
The wilderness is a time of intimacy. From our perspective it's easy to complain about the nature of the wilderness and our experience in it. It all sounds like very bad news, like it's something we should be able to avoid. However, from God's perspective, a time of vulnerability, dependence and training is a very good thing with potentially life-changing results. The prophet Jeremiah reflected this perspective: "I remember the devotion of your youth, how as a bride you loved me and followed me through the wilderness, through a land not sown. Israel was holy to the Lord" (2:2-3). Because the people were stripped for their self-sufficiency and independence, it was (potentially) a time of new intimacy with God. Understanding this encourages us to focus primarily on our walk with the Lord during times in the desert, to learn a new level of sensitivity to God's presence, word and leading.
The wilderness is a "school of obedience." Because we are so vulnerable in the wilderness, we can either despair and just wander around, or we can seek a new ability to see God, hear God, and more easily obey God. Israel had two unique opportunities to learn obedience in the wilderness: (1) Their appropriation of God's provision of "manna" required them to follow specific instructions concerning how much to gather and when to gather it (Exodus 16:19-26). If they didn't obey those instructions, God's blessing turned into a curse (Exodus 16:27-29). (2) After the camp of Israel got organized they were required to "set out" and to camp only as they obediently followed the Cloud of God's Presence (Number 9:17-23). Even for us, the wilderness presents an opportunity to learn anew how to follow God's Cloud.
The Holy Spirit leads us into the wilderness. If you view the desert as a very negative, destructive thing, you might conclude that it is demonic, that it is Satan that leads a person into the wilderness. However, the example of Jesus, while unique, gives us a sense of how someone might find themselves in a dry place. Matthew testified that "Jesus was led by the Spirit into the wilderness" (4:1). Mark was even more descriptive when he wrote, "Immediately the Spirit impelled him to go out into the wilderness" (1:12 NASB). If we needed a wilderness experience there is no way the devil would provide it for us. We can be sure that our desert experience has been crafted and designed by God's Spirit - to do us good and not to harm us.
God is faithful in the wilderness. We may not know why we're in the wilderness, and we may not have a very good response to it. No matter how weak - or even unfaithful - we might be, God always remains faithful. Before going into the promised land Moses reminded the people of Israel, "Your clothes did not wear out and your feet did not swell during these forty years" (Deuteronomy 8:4). God is forming us, not punishing us, in the wilderness. God's love and care for us remains consistent throughout our wilderness journey.
It's possible to die in the wilderness. It's one thing to fail to understand why we are having a wilderness experience, or even fail to respond well to it. It's another thing to stubbornly rebel against it, to refuse to cooperate with it, and to insist that we "go back to Egypt." It's possible to simply circle the mountain over and over again, year after year, until we die in the wilderness, never having experienced the intimacy and transformation that was available for us there. The first generation of Israel coming out of Egypt was so bitter and had so little trust in God, that entire generation had to die in the wilderness before their children could experience the blessings of the journey. The Lord made it clear when he declared, "not one of those who saw my glory and the signs I performed in Egypt and in the wilderness but who disobeyed me and tested me ten times—not one of them will ever see the land I promised on oath to their ancestors. No one who has treated me with contempt will ever see it" (Numbers 14:22-23). I can't imagine anything more tragic than to so completely miss God and the purpose of God that an entire generation has to be passed over. Or for even one person to be passed over.
The goal of the wilderness is the "promised land." The wilderness is a transit, not a destination. It is a means to an end - a vitally important means to an end. The goal is the "Promised Land." There is a destiny at stake. Ultimately, the wilderness tells us that God is the destiny, God is the inheritance of God's people. God told Israel, "I am the LORD your God, who brought you out of Egypt to give you the land" (Leviticus 25:38). He brought us out - he led us through - in order to bring us in. The "land" is all about the future, a new experience of the power of God that comes from a new dependence on God, a new season of increased fruitfulness. A new ability to be used by God to see God's kingdom come and God's will done, on earth as it is in heaven. None of those things is possible without passing through the wilderness.
And so, with greater vulnerability and humility, a deeper intimacy and dependence on God, a purer heart and a gentler spirit, the wilderness is preparing us. While on the journey we would be wise to respond with an open heart, with a spirit of faith and thanksgiving. And at the right time, God will bring us in. Don't be surprised when he does!
The wilderness is a time of vulnerability. Entering into a wilderness experience finds us in a place of weakness, a place of profound need. It's very scary to feel stripped and open to attack from all sides. It can be a very lonely time with feelings of isolation and abandonment. It can disorienting with a sense of disconnection. When Jesus was in the wilderness Matthew simply recorded that "he was hungry" (4:2). The simple fact is that the wilderness would not have its transformative effect if it did not involve vulnerability.
The wilderness is a time of dependence. All of the normal supports disappear in the wilderness. We can fool ourselves into believing that we aren't all that needy, that we can pretty much take care of ourselves - until we hit the desert. Then all sense of strength and self-sufficiency fall away. The tendency to be independent is shown to be a sham. When Israel found themselves in the wilderness they soon discovered that they were completely dependent on God to provide for their most basic needs. The Lord even gave them bread from heaven to eat (Exodus 16:15).
The wilderness shows our need for discipline. If nothing else the wilderness can be a very effective training tool. None of us are perfect (or really that mature). All of us need further growth and development. Entering into a wilderness experience can be an indication that our current season of fruitfulness has come to an end and that we need to be prepared for the next season. Or it could indicate that we have started to become spiritually toxic and need time to get cleansed and healed, and then retooled for the next chapter of fruitfulness in our lives. Israel had to pass through the wilderness but they didn't need to spend 40 years there. For them, the wilderness indicated their need to be healed of their bitterness and to grow in their faith and trust in God. Remember how Moses tried to encourage the people: "If the Lord is pleased with us, he will lead us into that land, a land flowing with milk and honey, and will give it to us. Only do not rebel against the Lord. And do not be afraid" (Numbers 14:8-9). Unfortunately they were too unhealthy to listen.
The wilderness is a time of intimacy. From our perspective it's easy to complain about the nature of the wilderness and our experience in it. It all sounds like very bad news, like it's something we should be able to avoid. However, from God's perspective, a time of vulnerability, dependence and training is a very good thing with potentially life-changing results. The prophet Jeremiah reflected this perspective: "I remember the devotion of your youth, how as a bride you loved me and followed me through the wilderness, through a land not sown. Israel was holy to the Lord" (2:2-3). Because the people were stripped for their self-sufficiency and independence, it was (potentially) a time of new intimacy with God. Understanding this encourages us to focus primarily on our walk with the Lord during times in the desert, to learn a new level of sensitivity to God's presence, word and leading.
The wilderness is a "school of obedience." Because we are so vulnerable in the wilderness, we can either despair and just wander around, or we can seek a new ability to see God, hear God, and more easily obey God. Israel had two unique opportunities to learn obedience in the wilderness: (1) Their appropriation of God's provision of "manna" required them to follow specific instructions concerning how much to gather and when to gather it (Exodus 16:19-26). If they didn't obey those instructions, God's blessing turned into a curse (Exodus 16:27-29). (2) After the camp of Israel got organized they were required to "set out" and to camp only as they obediently followed the Cloud of God's Presence (Number 9:17-23). Even for us, the wilderness presents an opportunity to learn anew how to follow God's Cloud.
The Holy Spirit leads us into the wilderness. If you view the desert as a very negative, destructive thing, you might conclude that it is demonic, that it is Satan that leads a person into the wilderness. However, the example of Jesus, while unique, gives us a sense of how someone might find themselves in a dry place. Matthew testified that "Jesus was led by the Spirit into the wilderness" (4:1). Mark was even more descriptive when he wrote, "Immediately the Spirit impelled him to go out into the wilderness" (1:12 NASB). If we needed a wilderness experience there is no way the devil would provide it for us. We can be sure that our desert experience has been crafted and designed by God's Spirit - to do us good and not to harm us.
God is faithful in the wilderness. We may not know why we're in the wilderness, and we may not have a very good response to it. No matter how weak - or even unfaithful - we might be, God always remains faithful. Before going into the promised land Moses reminded the people of Israel, "Your clothes did not wear out and your feet did not swell during these forty years" (Deuteronomy 8:4). God is forming us, not punishing us, in the wilderness. God's love and care for us remains consistent throughout our wilderness journey.
It's possible to die in the wilderness. It's one thing to fail to understand why we are having a wilderness experience, or even fail to respond well to it. It's another thing to stubbornly rebel against it, to refuse to cooperate with it, and to insist that we "go back to Egypt." It's possible to simply circle the mountain over and over again, year after year, until we die in the wilderness, never having experienced the intimacy and transformation that was available for us there. The first generation of Israel coming out of Egypt was so bitter and had so little trust in God, that entire generation had to die in the wilderness before their children could experience the blessings of the journey. The Lord made it clear when he declared, "not one of those who saw my glory and the signs I performed in Egypt and in the wilderness but who disobeyed me and tested me ten times—not one of them will ever see the land I promised on oath to their ancestors. No one who has treated me with contempt will ever see it" (Numbers 14:22-23). I can't imagine anything more tragic than to so completely miss God and the purpose of God that an entire generation has to be passed over. Or for even one person to be passed over.
The goal of the wilderness is the "promised land." The wilderness is a transit, not a destination. It is a means to an end - a vitally important means to an end. The goal is the "Promised Land." There is a destiny at stake. Ultimately, the wilderness tells us that God is the destiny, God is the inheritance of God's people. God told Israel, "I am the LORD your God, who brought you out of Egypt to give you the land" (Leviticus 25:38). He brought us out - he led us through - in order to bring us in. The "land" is all about the future, a new experience of the power of God that comes from a new dependence on God, a new season of increased fruitfulness. A new ability to be used by God to see God's kingdom come and God's will done, on earth as it is in heaven. None of those things is possible without passing through the wilderness.
And so, with greater vulnerability and humility, a deeper intimacy and dependence on God, a purer heart and a gentler spirit, the wilderness is preparing us. While on the journey we would be wise to respond with an open heart, with a spirit of faith and thanksgiving. And at the right time, God will bring us in. Don't be surprised when he does!
Sunday, April 13, 2014
What I Have (re)Learned About "Community"
By nature I would prefer to learn something once, get it right the first time, and then never repeat the lesson again. While as a teacher I understand the importance of repetition, I seem to have a low tolerance for it. Nevertheless, God is committed to repeating certain key lessons at the all the key points in our lives. Sometimes we forget a lesson and need to simply have it repeated. At other times we need to learn a new aspect of a lesson or even to learn it on a new level. While I really don't like circling around a mountain again, I wouldn't be doing it if my Loving Father didn't feel I needed it.
Once of the most important truths I have learned - important in Scripture, in theology, in the life of the church, in spiritual formation, and in my personal life - is the truth about authentic "community." This seems to be one of those lessons that is so important and has so many layers of profound truth it can never really be fully grasped (let alone realized) with just one time of instruction. For me, it has been necessary to return to it time and time again. So here are just a few of the things of have (re)learned about "community."
We were created for community. The Christian idea of the "Tri-unity" of God is the ultimate vision of relationship in community. It's a mystery - how is it possible to be both One and "Three"? God is all about relationship and oneness, and God created human beings to share in his nature. We were created for relationship - with God, each other, and the rest of God's good creation. Indeed, the final prayer of Jesus is that we would share in God's Oneness, "that they may be one as we are one—I in them and you in me—so that they may be brought to complete unity" (John 17:22-23). The glory and purpose of God are seen for humanity to the extent that they are experiencing and living out the implications of relational oneness.
"Community" defines a quality of relationships, not conformity. It's so easy for us to institutionalize community. We tend to define community in terms of a certain model of "small group," but authentic community is only possible in the context of a certain quality of relationships. The kinds of relationships that foster community include: (1) Transparent relationships, marked by honesty and accountability; (2) Trustworthy relationships, held together by loyalty and dependability; and (3) Transformational relationships, resulting in changed lives and Kingdom witness. It's possible to attempt community with shallow, superficial relationships and experience nothing but emptiness and frustration.
Spiritual formation happens in community. All committed Jesus followers seek to become more like him, to escape self-centered sinful patterns of thinking and behavior, to reflect the heart and nature of Jesus, to be ruled by selfless, divine love and true righteousness. The question we might ask is this: What is the optimal environment for true spiritual formation to take place? Some would prefer the life of a hermit, being separate from all the human foibles and distractions that seem to slow down the process of spiritual formation. While silence and solitude are important spiritual disciplines, in the end true spiritual formation requires real heart-to-heart committed relationships with real human beings. While we can certainly get on each other's nerves, and even become very disappointed in each other, the life and grace of God flow from person to person along the "tendons" of relationships. "From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love" (Ephesians 4:16). Community is always messy, but there's no possibility of growing beyond the messiness apart from community.
Authentic community is intentional, not accidental. Unfortunately, the effect of sin is to make us fundamentally self-centered, and nothing blocks relationships like self-centeredness. Any experience of authentic community requires consistent commitment and a lot of hard work. No meaningful experience of community will ever happen accidentally. Broken, inconsistent, unfaithful relationships come more naturally to us and will happen "accidentally." Community is maintained only with diligent effort. "Be completely humble and gentle; be patient, bearing with one another in love. 3 Make every effort to keep the unity of the Spirit through the bond of peace" (Ephesians 4:2-3).
Community cannot happen unless people gather. Authentic community assumes an intentional pattern of coming together. The first Jesus followers had a clear practice and pattern of corporate gathering, corporate prayer and worship, etc. In fact, the Greek word for "church," ekklesia, simply refers to those who have been called out of their homes to assemble together. It is the assembly, the corporate gathering "in Jesus' name." When the first church began to experience increasing pressure and disillusionment, some began to "neglect" this intentional gathering. Some forgot that they needed each other even more when times were tough. Some still haven't learned this lesson today. "And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching" (Hebrews 10:24-25).
"Relationships trump vision." My friend and pastor, Frank Damazio, has often told the storey of how God led him to "serve the vision" of our mutual spiritual father/mentor, Dick Iverson. "Brother Dick" had a vision to establish an apostolic leadership network he would call Ministers Fellowship International, and he asked Frank to help him. Frank had a great church in Eugene, Oregon and had raised up his own leaders to plant their own local churches. When he prayed about it, the Lord clearly spoke to Frank to set aside his vision in order to serve the vision of MFI. To this day Pastor Frank's conclusion is simply this: Relationships trump vision. His vision as a church planter and leadership developer was not more important than his long relationship with Dick Iverson. That lesson has stayed with him, and with me, ever since.
You can choose your friends but you can't choose your relatives. We only have a few close, covenant relationships in this life. Those relationships are initiated by God and are sacred. Knowing who our people are and where our place is constitutes "home" for us. Our covenant brothers and sisters are family! We make a lot of friends in life but we only have so many covenant "relatives." Each one of us need to be clear about where "home" is, and then commit ourselves to that place and to those family members. All other relationships and places must then be seen from the "baseline" of our family. "Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers" (Galatians 6:10).
The church is God's Kingdom covenant community. Recently it was reported that 85 million American Christians are committed non-church goers. They are the "post-congregational" Christians, those who have intentionally separated themselves from any local congregation. Their claim is that the church hinders their relationship with God and blocks their spiritual formation. Other than the fact that this line of reasoning clearly contradicts the testimony of Scripture, the testimony of their lives does not always support their claim. If they are correct, they should now be shining examples of spiritual maturity. But how would they know when they are cut off from anyone who might challenge them or hold them accountable. Jesus was very clear when he said, "I will build my church" (Matthew 16:18). The church is the New Covenant Kingdom Community. If we cannot seem to find authentic community in the context of a local congregation, perhaps the fault is not entirely with the church. We need a new commitment to the pursuit of authentic community among our covenant brothers and sisters in a local church. Maybe we should spent focused time praying and interceding for that to become a reality in our experience.
While these lessons about community continue to provide guiding principles in my life as a Jesus-follower, I look forward to (re)learning them more and more deeply in the years ahead. After I, we were created by our Father-Creator for community!
Once of the most important truths I have learned - important in Scripture, in theology, in the life of the church, in spiritual formation, and in my personal life - is the truth about authentic "community." This seems to be one of those lessons that is so important and has so many layers of profound truth it can never really be fully grasped (let alone realized) with just one time of instruction. For me, it has been necessary to return to it time and time again. So here are just a few of the things of have (re)learned about "community."
We were created for community. The Christian idea of the "Tri-unity" of God is the ultimate vision of relationship in community. It's a mystery - how is it possible to be both One and "Three"? God is all about relationship and oneness, and God created human beings to share in his nature. We were created for relationship - with God, each other, and the rest of God's good creation. Indeed, the final prayer of Jesus is that we would share in God's Oneness, "that they may be one as we are one—I in them and you in me—so that they may be brought to complete unity" (John 17:22-23). The glory and purpose of God are seen for humanity to the extent that they are experiencing and living out the implications of relational oneness.
"Community" defines a quality of relationships, not conformity. It's so easy for us to institutionalize community. We tend to define community in terms of a certain model of "small group," but authentic community is only possible in the context of a certain quality of relationships. The kinds of relationships that foster community include: (1) Transparent relationships, marked by honesty and accountability; (2) Trustworthy relationships, held together by loyalty and dependability; and (3) Transformational relationships, resulting in changed lives and Kingdom witness. It's possible to attempt community with shallow, superficial relationships and experience nothing but emptiness and frustration.
Spiritual formation happens in community. All committed Jesus followers seek to become more like him, to escape self-centered sinful patterns of thinking and behavior, to reflect the heart and nature of Jesus, to be ruled by selfless, divine love and true righteousness. The question we might ask is this: What is the optimal environment for true spiritual formation to take place? Some would prefer the life of a hermit, being separate from all the human foibles and distractions that seem to slow down the process of spiritual formation. While silence and solitude are important spiritual disciplines, in the end true spiritual formation requires real heart-to-heart committed relationships with real human beings. While we can certainly get on each other's nerves, and even become very disappointed in each other, the life and grace of God flow from person to person along the "tendons" of relationships. "From him the whole body, joined and held together by every supporting ligament, grows and builds itself up in love" (Ephesians 4:16). Community is always messy, but there's no possibility of growing beyond the messiness apart from community.
Authentic community is intentional, not accidental. Unfortunately, the effect of sin is to make us fundamentally self-centered, and nothing blocks relationships like self-centeredness. Any experience of authentic community requires consistent commitment and a lot of hard work. No meaningful experience of community will ever happen accidentally. Broken, inconsistent, unfaithful relationships come more naturally to us and will happen "accidentally." Community is maintained only with diligent effort. "Be completely humble and gentle; be patient, bearing with one another in love. 3 Make every effort to keep the unity of the Spirit through the bond of peace" (Ephesians 4:2-3).
Community cannot happen unless people gather. Authentic community assumes an intentional pattern of coming together. The first Jesus followers had a clear practice and pattern of corporate gathering, corporate prayer and worship, etc. In fact, the Greek word for "church," ekklesia, simply refers to those who have been called out of their homes to assemble together. It is the assembly, the corporate gathering "in Jesus' name." When the first church began to experience increasing pressure and disillusionment, some began to "neglect" this intentional gathering. Some forgot that they needed each other even more when times were tough. Some still haven't learned this lesson today. "And let us consider how we may spur one another on toward love and good deeds, not giving up meeting together, as some are in the habit of doing, but encouraging one another—and all the more as you see the Day approaching" (Hebrews 10:24-25).
"Relationships trump vision." My friend and pastor, Frank Damazio, has often told the storey of how God led him to "serve the vision" of our mutual spiritual father/mentor, Dick Iverson. "Brother Dick" had a vision to establish an apostolic leadership network he would call Ministers Fellowship International, and he asked Frank to help him. Frank had a great church in Eugene, Oregon and had raised up his own leaders to plant their own local churches. When he prayed about it, the Lord clearly spoke to Frank to set aside his vision in order to serve the vision of MFI. To this day Pastor Frank's conclusion is simply this: Relationships trump vision. His vision as a church planter and leadership developer was not more important than his long relationship with Dick Iverson. That lesson has stayed with him, and with me, ever since.
You can choose your friends but you can't choose your relatives. We only have a few close, covenant relationships in this life. Those relationships are initiated by God and are sacred. Knowing who our people are and where our place is constitutes "home" for us. Our covenant brothers and sisters are family! We make a lot of friends in life but we only have so many covenant "relatives." Each one of us need to be clear about where "home" is, and then commit ourselves to that place and to those family members. All other relationships and places must then be seen from the "baseline" of our family. "Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers" (Galatians 6:10).
The church is God's Kingdom covenant community. Recently it was reported that 85 million American Christians are committed non-church goers. They are the "post-congregational" Christians, those who have intentionally separated themselves from any local congregation. Their claim is that the church hinders their relationship with God and blocks their spiritual formation. Other than the fact that this line of reasoning clearly contradicts the testimony of Scripture, the testimony of their lives does not always support their claim. If they are correct, they should now be shining examples of spiritual maturity. But how would they know when they are cut off from anyone who might challenge them or hold them accountable. Jesus was very clear when he said, "I will build my church" (Matthew 16:18). The church is the New Covenant Kingdom Community. If we cannot seem to find authentic community in the context of a local congregation, perhaps the fault is not entirely with the church. We need a new commitment to the pursuit of authentic community among our covenant brothers and sisters in a local church. Maybe we should spent focused time praying and interceding for that to become a reality in our experience.
While these lessons about community continue to provide guiding principles in my life as a Jesus-follower, I look forward to (re)learning them more and more deeply in the years ahead. After I, we were created by our Father-Creator for community!
Saturday, March 29, 2014
The Search
I have often found myself reflecting on the tension between the role of human choice and the need to simply submit to God's choice. While these two seem to be contradictory, both are needed in our walk with God. In theology, the classic debate is between Augustine and Pelagius or between Calvin and Arminius. To this day, it's seems much easier to simply retain the debate (and throw stones at the other side) than it is to try to see the need for both emphases. For example, Calvin clearly taught that God's choice to save us is prior to our choice, that we would have no choice if God did not choose first. Some then took his teaching to an extreme and concluded that human beings are merely passive recipients of God's grace. Arminius objected and tried to define (withine the context of Dutch Calvinism) a role for faith as the human response to God's choice. For those who love to debate (and prove how smart they are), it still seems unlikely that these two positions can be reconciled. I contend that, in light of Scripture, both positions are right.
There's no question that "the search" begins with God seeking us. God promised through the prophet that he would take the initiative to search for his lost sheep (Ezekiel 34:11). Jesus defined his mission as "seeking" and "saving" the "lost" (Luke 19:10). There would be no plan to redeem and restore humankind apart from God's initiative. Those who claim that humans can initiate their own salvaton with an act of will do not see the clear pattern of Scripture - God has sought us out and as a result, we have been given the opportunity to respond to his initiative in our lives.
In fact, I'm struck by the fact that God highly values our "search." Somehow we not only have the opportunity to respond to God, the extent to which we respond with passion and diligence is important. We are not only to respond in some passive, "hopeful" way, but with all our hearts, a search that reflects a profoundly deep hunger and thirst for God and his righteous rule. (Pascal's "Wager" is not enough.)
In the early days of God's relationship with Israel God promised, "if from there you seek the Lord your God, you will find him if you see him with all your heart and with all your soul" (Deuteronomy 4:29). It's not that God is playing some kind of "hide and go seek" game with his people; God just wants to see the heart of the human seeking after God. Are they just being superficially religious, or do they really want to know God?
David, a man after God's own heart, clearly proclaimed his passion. "You, God, are my God, earnestly I seek you; I thirst for you, my whole being longs for you" (Psalm 63:1). On the other hand, some are not truly dedicated to the search. "In his pride the wicked man does not seek him; in all this thoughts there is no room for God" (Psalm 10:4). The wisdom of Solomon provides important life lessons for those who truly want to know God. Concerning a desire for wisdom we read, "If you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the Lord and find the knowledge of God" (Proverbs 2:3-5). Later words are put in the mouth of wisdom personified: "I love those who love me, and those who seek me find me" (Proverbs 8:17).
I'm fascinated by another statement made by Solomon: "It is the glory of God to conceal a matter; to search out a matter is the glory of kings" (Proverbs 25:2). While God is not hiding himself or truth from us, God chooses to reveal himself in a way that calls for a search. A polite but passive hearing will not lead to a discovery of God's truth. In fact, God has designed human beings to want to, and be able to "search out a matter." It is their glory! (That's why there should be no real conflict between faith and the scientific method of inquiry.)
The prophets continued to preach among the people God's desire for an earnest, heart-felt search. "You will seek me and find me when you seek me with all your heart" (Jeremiah 29:13). Unfortunately, the people being addressed by the prophets were not always deeply sincere and passionate about the need to turn and submit to God. Their religious responses were superficial and short-term. The prophet Hosea put it this way: "Israel’s arrogance testifies against him, but despite all this he does not return to the Lord his God or search for him" (Hosea 7:10). When Hosea called the people to repentance, he proclaimed, "Sow righteousness for yourselves, reap the fruit of unfailing love, and break up your unplowed ground; for it is time to seek the Lord, until he comes and showers his righteousness on you" (Hosea 10:12). I love how the prophet Amos put it in clear and simple terms: "This is what the Lord says to Israel: 'Seek me and live'" (Amos 5:4).
So those who conclude that Jesus followers are just passive recipients of God's grace, while reflecting an important truth, are missing the mark. A passive response is exactly what God is not looking for. God is looking for sons and daughters who so hunger and thirst for him that they will dedicate their lives to the Search.
There's no question that "the search" begins with God seeking us. God promised through the prophet that he would take the initiative to search for his lost sheep (Ezekiel 34:11). Jesus defined his mission as "seeking" and "saving" the "lost" (Luke 19:10). There would be no plan to redeem and restore humankind apart from God's initiative. Those who claim that humans can initiate their own salvaton with an act of will do not see the clear pattern of Scripture - God has sought us out and as a result, we have been given the opportunity to respond to his initiative in our lives.
In fact, I'm struck by the fact that God highly values our "search." Somehow we not only have the opportunity to respond to God, the extent to which we respond with passion and diligence is important. We are not only to respond in some passive, "hopeful" way, but with all our hearts, a search that reflects a profoundly deep hunger and thirst for God and his righteous rule. (Pascal's "Wager" is not enough.)
In the early days of God's relationship with Israel God promised, "if from there you seek the Lord your God, you will find him if you see him with all your heart and with all your soul" (Deuteronomy 4:29). It's not that God is playing some kind of "hide and go seek" game with his people; God just wants to see the heart of the human seeking after God. Are they just being superficially religious, or do they really want to know God?
David, a man after God's own heart, clearly proclaimed his passion. "You, God, are my God, earnestly I seek you; I thirst for you, my whole being longs for you" (Psalm 63:1). On the other hand, some are not truly dedicated to the search. "In his pride the wicked man does not seek him; in all this thoughts there is no room for God" (Psalm 10:4). The wisdom of Solomon provides important life lessons for those who truly want to know God. Concerning a desire for wisdom we read, "If you call out for insight and cry aloud for understanding, and if you look for it as for silver and search for it as for hidden treasure, then you will understand the fear of the Lord and find the knowledge of God" (Proverbs 2:3-5). Later words are put in the mouth of wisdom personified: "I love those who love me, and those who seek me find me" (Proverbs 8:17).
I'm fascinated by another statement made by Solomon: "It is the glory of God to conceal a matter; to search out a matter is the glory of kings" (Proverbs 25:2). While God is not hiding himself or truth from us, God chooses to reveal himself in a way that calls for a search. A polite but passive hearing will not lead to a discovery of God's truth. In fact, God has designed human beings to want to, and be able to "search out a matter." It is their glory! (That's why there should be no real conflict between faith and the scientific method of inquiry.)
The prophets continued to preach among the people God's desire for an earnest, heart-felt search. "You will seek me and find me when you seek me with all your heart" (Jeremiah 29:13). Unfortunately, the people being addressed by the prophets were not always deeply sincere and passionate about the need to turn and submit to God. Their religious responses were superficial and short-term. The prophet Hosea put it this way: "Israel’s arrogance testifies against him, but despite all this he does not return to the Lord his God or search for him" (Hosea 7:10). When Hosea called the people to repentance, he proclaimed, "Sow righteousness for yourselves, reap the fruit of unfailing love, and break up your unplowed ground; for it is time to seek the Lord, until he comes and showers his righteousness on you" (Hosea 10:12). I love how the prophet Amos put it in clear and simple terms: "This is what the Lord says to Israel: 'Seek me and live'" (Amos 5:4).
Jesus came with a renewed call to repentance, announcing the Good News of God's Kingdom. He was clear in exposing the deficiency of external religion as well as the life centered on temporal values. "But seek first his kingdom and his righteousness, and all these things will be given to you as well" (Matthew 6:33). The follower of Jesus must "seek" certain things, must diligently search for certain things. Those things are sumarized by anything and everything that might be implied by God's righteous rule in every area of life. The search for God's and a sincere submission to God's authority is the essence of what it means to follow Jesus.
Later in the New Testament the life of faith is defined for us in clear terms: "And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him" (Hebrews 11:6). Our belief in God is not a matter of philosophical precept but values and decisions founded on a clear convinction that our God is a certain kind of God: A god who "rewards" those who "earnestly seek him." God is not looking for shallow commitment but rather a passionate heart that searches for God at every point in life, a passionate love relationship with the Father Creator and with the Son, our Lord Jesus Christ.
Later in the New Testament the life of faith is defined for us in clear terms: "And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him" (Hebrews 11:6). Our belief in God is not a matter of philosophical precept but values and decisions founded on a clear convinction that our God is a certain kind of God: A god who "rewards" those who "earnestly seek him." God is not looking for shallow commitment but rather a passionate heart that searches for God at every point in life, a passionate love relationship with the Father Creator and with the Son, our Lord Jesus Christ.
So those who conclude that Jesus followers are just passive recipients of God's grace, while reflecting an important truth, are missing the mark. A passive response is exactly what God is not looking for. God is looking for sons and daughters who so hunger and thirst for him that they will dedicate their lives to the Search.
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