Vision on a clear night

18 07 2016

night caveJohn the apostle, now an aging man, is alone on the isle of Patmos, looking out at night from a hilltop, in front of the cave he now calls home. He looks into the distance and sees fires on the mainland where the seven churches of Asia lie. As night falls the  afternoon winds calm down, the way they did suddenly at the command of the Master. Oh what a day that had been. How their anxiety turned to awe at the authority of His voice, “Peace be still.”

The apostle ponders the seven churches that burden his heart, the sheep given to his charge. The Ephesians, so strong in doctrine but lagging in love. Those in Smyrna, the flock in Pergamum. What is their future, these tender congregations? Will they huddle to themselves in self-preservation, unaware of the power given to them in the Spirit? Will they cling to each other around common likes and dislikes, rather than throwing open their arms to rich and poor, Jew and gentile, high class and low?

Suddenly a breeze blows across John’s face, as if the Spirit of God is visiting him afresh. The apostle’s heart surges with the joy of a hopeful vision of things to come. He sees a heavenly multitude gathering around the throne of the Ancient of Days, for a time has come to right the wrongs on the earth. The evil that has twisted humanity must be driven out by righteous judgment. The 24 elders stand in worshipful consternation. The dilemma is this: The scrolls of judgment are sealed, and none has the authority to open them. Heaven waits for the answer.

In time the vision becomes clear. It is not by military might that righteousness reigns. No, heaven has a different scale. Into the throne room walks the one who embodies righteousness. Like a lamb, slain in sacrifice, the Savior enters and in an instant all know that the scrolls will now be opened, not by force, but in voluntary subjection to the power of humility.

The followers of the Lamb are then revealed and the sight gives John new hope, for the throng of worshipers are from every tribe, tongue and nation. They are one, a new community, fashioned after the humble character of their Lord. “Worthy!” they cry. “Worthy is the Lamb who was slain, to open the scroll!”

While the vision became clear, so had the night sky. He looks over in the direction of the churches and ponders their future. He knows they will struggle, even suffer. But He now has confidence that the gospel will spread to every people. He knows that God will choose for Himself a new community whose love will overcome all divisions. He knows that the sacrifice of the Lamb will not be forgotten, but will be victorious in the end.

(Based on Revelation 7:9)
Photo credit: Eric Nathan photography

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Letter to the Privileged – 2

16 10 2015

[In continuation of my first post on this topic.] Why do we need to study Romans 1-4 with new eyes?  Paul spends these chapters seeking to break the grip of privilege from the grasp of the Jews — the insiders of his day — to help them see that the gospel is given expressly for the Gentiles (the outsiders) just as fully as the Jews. Those privileged with lineage, heritage, possession of scripture (their law), a rite of identification (their circumcision) are wrong to see these as basis for acceptance by God. None are worthy. None inherit salvation from fathers. All are unworthy. Only faith in the finished work of Christ brings inclusion.

The Jews believed that Abraham, the father of their nation, gave them an inside track with God, but Paul says that even Abraham received righteousness by faith, not works. Anyone — anyone — can have Abraham as their father if they share his faith in God through Jesus Christ.

Generally, the church today has succumbed to the same error as first century Jews. We are content to believe that, by God’s grace, we have been shown the light of the gospel while others lie outside the scope of God’s saving love. This troubles us, but we have grown theologically resigned to it.

In a way, we have our own reliance on a kind of circumcision. The word has the idea of cutting around in a circle. Those so cut are marked for inclusion. Everyone else is uncut, or excluded from the circle of belonging.

Why is this important for us? Wherever we are content to enjoy inclusion for ourselves, even feeling entitled to it, we repeat the prideful judgmentalism which Paul exposed. The result is exclusion of those who are as much beloved by God as ourselves, whether by omission or commission. I believe this condition is pandemic in the church today, a life-threatening virus which spreads unchecked in the comfortable climate of ignorance and unrepentance.

And bad theology produces bad activity. That is why in these articles I make a claim that convicts me personally:

The single greatest impediment to the advance of the Christian faith among all peoples is the prideful entitlement of those who already believe — an attitude which results not only in apathy but judgmental exclusion of those whom God loves.

The good news is for those who have received bad news.  As all people, even Jews, have sinned, all people, even Gentiles, can believe and be saved. Or to paraphrase Paul’s point: As all people, even privileged believers, have sinned, all people, even despicable unbelievers, can believe and be saved.

For “God demonstrates His own love toward us, in that while we were still sinners, Christ died for us” (Rom. 5:8).

So what must we do?

First, we must re-frame our understanding to correspond to Paul’s teaching of “Jews” and “Gentiles” and apply that truth to our current context.

Typically we see the Jew-Gentile contrast as past history which has long ago been settled and laid to rest. We figure that the gospel has come to us (the Gentiles) so Paul’s expose is now academic in its cultural and social implication. We admit it must have been a radical teaching in the first century A.D. but has less direct application now that the gospel has gone far beyond its Jewish roots.

However, we must apply the sin of exclusiveness to our day by seeing that now, we who rest contentedly in our faith without a passion for lost people fill the role of “Jews” in Romans one through four. The “Gentiles,” by application, are the likes of Arabs, “terrorists” posing as refugees, the undocumented immigrants, the atheistic evolutionists, and those of an alternate lifestyle whom we have assigned a place outside the circle of favor and inclusion.

I will reserve three more recommendations for the next post….





Letter to the Privileged – 1

14 10 2014

In Romans 5:1-11 the Apostle Paul describes a glorious spiritual life. Here are the highlights:

…justified by faith, peace with God through Christ, access by faith into His grace, rejoicing in hope of the glory of God, glory in tribulations, love of God poured in our hearts by the Holy Spirit given to us, God’s love demonstrated toward us while we were yet sinners, now having been justified we shall be saved from wrath, rejoicing in God through our Lord Jesus Christ through whom we have now received the reconciliation.

My question to you is this: Who is this glorious life for?

Most of us would answer: We who believe.  But the fact that nearly everyone of us in the church give this wrong answer is perhaps the main reason thousands of people are not discovering salvation in Jesus Christ. As I read the first chapters of Romans, I believe the best answer is: The kind of sinners who don’t deserve it.

The assertion I want to make in this article is this:

The single greatest impediment to the advance of the Christian faith among all peoples is the prideful entitlement of those who already believe — an attitude which results not only in apathy but judgmental exclusion of those whom God loves.

I realize that is a very bold statement, one which I hope to prove. Immediately preceding Paul’s glorious description of life in Christ in Romans 5:1-11, he has laid down four chapters confronting his Jewish readers about their presumption of an inside track on God’s favor. To this group of Jewish insiders, the “Gentiles” or “Greeks” were undeserving outsiders.  Paul warns them of this dangerous thinking, correctly teaching that the gospel is for all. The climax in chapter five is that the blessed life in Christ is expressly intended for those who once were outsiders, and whom insiders even to this hour consider unworthy, uninterested, and  unreachable.

I cannot speak about the church globally, but my opinion is that the church in America has fallen prey to the mistaken notion of our entitlement just as had first century Jews. We have come to consider ourselves as the insiders and relegated as outsiders a variety of people, such as Arabs, Muslims, lower class, undocumented, gays, disabled, prisoners, refugees, elderly, demented, trafficked and traffickers.

Romans chapters one through four must be studied with new eyes, and must lead us, who consider ourselves to be insiders, to sorrow that leads to repentance. Imagine the joy in the heart of God in these results…

The Arab justified by faith,
the Muslim at peace with God through Christ,
the poor man having access by faith into His grace,
the undocumented rejoicing in hope of the glory of God!

I believe this is the kind of fruit that God desires and Paul wrote about.  But we will not see much of this harvest unless we confront our sense of entitlement.

But how do we do that? I will continue this discussion in a future post…..





Why churches naturally exclude

21 07 2014

I occasionally enjoy reflecting on the little volume Ministering Cross-Culturally (by Lingenfelter and Mayers, Baker Academic). While I always profit from these discussions in the context of foreign mission, I now cannot help but reflect on issues of culture through the lens of the multiculturalism of the USA and the West in general.

Lingenfelter writes, “Acceptance in our groups comes at the cost of exclusion from the groups of others. An attempt to belong to groups whose standards are in conflict with ours produces emotional stress within us and antagonism in our relationships with others. For this reason, most of us choose to belong only to those groups within which we find people who have standards and values similar to our own. As a consequence of our choices, the communities we form include some and exclude others.” (p. 21)

Intentionally intercultural churches are therefore a challenge because we must reverse this tendency to exclude so as to include those who are different, whose values and behaviors clash with our own.

At the same time, as a community hailing from different cultures work together over time to understand, appreciate and draw from each other, a new kind of meta-culture can form among them. In the same way that every person ultimately has their own unique personal culture, surely every church (including multicultural ones) has its own unique culture.

Here is another quote: “The cultural bias we share with others in our communities becomes a consensus we use to protect ourselves from others…. The comfort of our community becomes a bias toward [against?] others and a blindness to viable relationships different from our own.” (p.22)

This is where the Homogenous Unit Principle (HUP)  turns ugly even as it does its good work of community preservation. Shared culture shuns those who are excluded and thereby misses the opportunity to learn that there are aspects of other cultures that are actually worth evaluating and even adopting. People who leave a multiethnic church because they are not willing to consider the benefits of other cultures have made a decision to stay within the safe fortress of their community. I cannot fault them for this because I (and all of us) do the same thing, we just choose different levels of risk. I may take some risk in living in Kenya, or joining a primarily African-American church. As a result I might consider myself superior to someone who stays in their comfortable church made up of people much like themselves. But I have also limited my risk in that I have not gone for 50 years to a city that is 100% muslim or Hindu; I have not sold my house and gone to live in a pre-historic village in a forest somewhere. We all make self-preserving choices.

For those who are willing to attempt the risk of multi-ethnic church, read this next quote (in which the author speaks to the cross-cultural missionary) from the standpoint of building trusting relationships across cultural lines in your multiethnic local church: “The practice of incarnation (i.e., a willingness to learn as if we were helpless infants) is the first essential step toward breaking this pattern of excluding others. Missionaries, by the nature of their task, must become personally immersed with people who are different. To follow the example of Christ, that of incarnation, means undergoing drastic personal reorientation. They must be socialized all over again into a new cultural context. They must enter a culture as if they were children–ignorant of everything, from the customs of eating and talking to the patterns of work, play, and worship.” (p. 22-3)

One of my concerns in the multiethnic movement in the USA is that many of the practitioners do not seem to have this missionary mindset. Of course I don’t know what is in their hearts. But if the movement is to include deep reconciliation, leaders will need to pave the way and have this sacrificial, incarnational commitment. If the multi-ethnic pursuit is seen primarily as a way of better reflecting the changing neighborhood around the church, or if it is basically an implementation of the Biblical passages that call for it, without this deeper issue of self-denial to the point of incarnation, then the efforts will stop short of their potential as external witness and internal transformation.

I think an interesting question to discuss this would be: Must incarnational church life be a special calling from God, or does He expect it of all His children?

Another would be: How is my community life helping me learn “drastic personal reorientation” that comes with doing life with those of different cultures than my own?

 





Come, be Velcro

22 02 2014

velcro 1

 

 

 

 

 

Velcro has become a part of everyday life for many of us. But how does it work? Velcro has hundreds of little “hooks” ready to grab onto the “loops”. But if there are no loops, the hooks remain unused.

velcro 2

 

 

 

 

 

 

Here is a hook:  “And He summoned the multitude with His disciples, and said to them, ‘If anyone wishes to come after Me, let him deny himself, and take up his cross, and follow Me” (Mark 8:34).

Here is another: “For whoever wishes to save his life shall lose it; but whoever loses his life for My sake and the gospel’s shall save it” (Mark 8:35).

These hooks are incredibly important to Jesus Christ and the survival of the gospel.

But increasingly there seem to be fewer loops among disciples. When we think of our Christian experience, we seldom envision following Christ down the path of self-denial, of lifting our cross with His, of giving up our own desires and ambitions so as to embrace His desires and ambitions.

Preachers have been forced to go quiet on this message. People move to where their “needs are met.”

I think many older believers still would like to be loops. And I think many younger disciples want to be loops too.

But they hear the church calling them to their programs, not to the hooks.