I'm coming to the end of my New Testament course at BGU, and I have been really encouraged by the different perspectives I have been reading on the book of Revelation. I thought I'd share a couple quotes with you from some of the authors I'm reading.
George Ladd wrote, "The most important word of all - that which contains every other blessing of the new order - is subsumed in the words, 'They shall see his face' (22:4). This is the goal of redemption. No person has seen God at any time; the only Son is the sole mediator bringing the knowledge of God to human beings (Jn. 1:18). When Christ's redeeming mission is completed, the redeemed will enjoy the glory of the beatific vision. They will see God's face. All else is secondary and contained in this greatest of all blessings. And so the Bible ends, with a redeemed society dwelling on a new earth that has been purged of all evil, with God dwelling in the midst of his people. This is the goal of the long course of redemptive history. Soli Deo gloria!"
Winn Griffin wrote, "It appears to me that the main purpose of the book of Revelation is to comfort the church in its struggles against the forces of evil during this Present Evil Age. The symbolic language which breathes life into the book should not be taken with literalness, which often causes its expression of faith to be missed. The battle of this age and the Age to Come is played out in Revelation. The church is the battleground. She can take comfort from its words. God will win! No matter how dark and desolate it looks, God is always in charge."
So there's a good word for all of us today... God is in control, and one day we will see God's face!
Saturday, May 29, 2010
Friday, May 28, 2010
Suffering
Suffering is an important part of the Christian journey, although you wouldn't know it from all of the self-help doctrine that is going around today in America through churches who emphasize wealth and health. Despite the self-help message which is being communicated by several people who are very effective communicators, we can still go back to the Bible to understand what God intends for us in finding joy in suffering.
The book of 1 Peter is one example. George Ladd once wrote, "The most important emphasis in Peter's thought about God is that of the divine providence in human suffering. The sufferings of which Peter speaks are not those of physical afflictions, natural evils, or accidents, or the sort of ordinary tragedy that besets all human beings. It is the sufferings people are called upon to endure because they are Christians... However, this is to be regarded as nothing strange, but as the normal experience of believers in an evil society."
So, how are you doing with your suffering? Are you suffering at all, or have you arranged for life in such a way as to remove all signs of unpleasantness? Are you suffering at all? If you are indeed a Christian, then you should be suffering at some level. Are you suffering well?
The book of 1 Peter is one example. George Ladd once wrote, "The most important emphasis in Peter's thought about God is that of the divine providence in human suffering. The sufferings of which Peter speaks are not those of physical afflictions, natural evils, or accidents, or the sort of ordinary tragedy that besets all human beings. It is the sufferings people are called upon to endure because they are Christians... However, this is to be regarded as nothing strange, but as the normal experience of believers in an evil society."
So, how are you doing with your suffering? Are you suffering at all, or have you arranged for life in such a way as to remove all signs of unpleasantness? Are you suffering at all? If you are indeed a Christian, then you should be suffering at some level. Are you suffering well?
Thursday, May 27, 2010
Global Christian History - Day Five
This was sadly our last day at Bakken. We spent some time reflecting in the morning, and then we had some really fun discussions to try to synthesize what we are learning. I am so pleased to me able to learn with people who have so many different perspectives.
Jesus had an agenda that clearly involved poor people, so we as Christians are all called to demonstrate compassion. There are over 400 passages in the Bible about the poor, and 67 of those passages call us to focus on justice and not just mercy. In a world with so much human need, we have to pick and choose where we as individuals focus our attention. In my case, the focus is Pittsburgh and LAMP. Other people are called to other things. Whatever our calling, it should not just be focused on mercy, but justice as well.
We are seeing more and more Christian silos going up today in America, where Christians are distancing themselves from the poor. We need to ask ourselves, why was Sodom destroyed? Because Sodom had a surplus, and they didn't care for the poor and needy. Just as they had a surplus back then, we have a surplus today in America. We get rich and we do not care for the poor. We have five percent of the world's population, and we use 25% of its resources. Christians should be salt and light. We need to pick out the worst parts of our cities, countries, and the world, and go there to bring the light of Christ.
Why do cities like Pittsburgh have neighborhoods that become poor and run down? Studies have shown that most money that is intended to help poor people in American cities never actually makes its way to the people in need. Instead, it goes through multiple layers of beaurocracy and social programs which use the money to sustain their jobs. We need to look at that sytematic level to determine why neighborhoods are being run down. Resources intended for poorer communities enter a huge funnel, and they are funneled away from the community. This is true of medical clinics and hospitals, the education system, plice, courts, parks, libraries, prisons, fire and EMS, local banks, housing agencies, businesses, and even churches.
So, what can we as the church do about it? We must engage at the systematic justice level. A church can transform a community. We can find many examples of this happening all over the country. The Asset Based Community Development model has proven to be particularly effective. Instead of looking at communities as takers, we should start to view people as assets. Everything must be done relationally. The problem with extreme urban poverty is not the absence of money, it is the absence of power.
Today we talked much more about transformational leadership in urban settings, but it was all actually built on the foundation of church history which we had been discussing for the previous four days. I left Bakken with Julie feeling equipped and empowered. We are ready to jump back in to urban ministry in Homewood!
Jesus had an agenda that clearly involved poor people, so we as Christians are all called to demonstrate compassion. There are over 400 passages in the Bible about the poor, and 67 of those passages call us to focus on justice and not just mercy. In a world with so much human need, we have to pick and choose where we as individuals focus our attention. In my case, the focus is Pittsburgh and LAMP. Other people are called to other things. Whatever our calling, it should not just be focused on mercy, but justice as well.
We are seeing more and more Christian silos going up today in America, where Christians are distancing themselves from the poor. We need to ask ourselves, why was Sodom destroyed? Because Sodom had a surplus, and they didn't care for the poor and needy. Just as they had a surplus back then, we have a surplus today in America. We get rich and we do not care for the poor. We have five percent of the world's population, and we use 25% of its resources. Christians should be salt and light. We need to pick out the worst parts of our cities, countries, and the world, and go there to bring the light of Christ.
Why do cities like Pittsburgh have neighborhoods that become poor and run down? Studies have shown that most money that is intended to help poor people in American cities never actually makes its way to the people in need. Instead, it goes through multiple layers of beaurocracy and social programs which use the money to sustain their jobs. We need to look at that sytematic level to determine why neighborhoods are being run down. Resources intended for poorer communities enter a huge funnel, and they are funneled away from the community. This is true of medical clinics and hospitals, the education system, plice, courts, parks, libraries, prisons, fire and EMS, local banks, housing agencies, businesses, and even churches.
So, what can we as the church do about it? We must engage at the systematic justice level. A church can transform a community. We can find many examples of this happening all over the country. The Asset Based Community Development model has proven to be particularly effective. Instead of looking at communities as takers, we should start to view people as assets. Everything must be done relationally. The problem with extreme urban poverty is not the absence of money, it is the absence of power.
Today we talked much more about transformational leadership in urban settings, but it was all actually built on the foundation of church history which we had been discussing for the previous four days. I left Bakken with Julie feeling equipped and empowered. We are ready to jump back in to urban ministry in Homewood!
Wednesday, May 26, 2010
Global Christian History - Day Four
I am having such a great time here at Bakken. We are about 90 minutes north of Seattle, almost near the Canadian border. This property has waterfalls and the most amazing lush forest you can possibley imagine. It ought to be lush, considering that it is cloudy and rainy every day! It really is a special place, though. A unique feature of the home (among many) is Ray Bakke's collection of over 9,000 books on urban ministry, cities from around the world, global Christianity, and missiology. He has accumulated quite a collection over the years... one he shares with any students who happen to come through the house. I spent a lot of time there during our visit. Ray's wife, Corean, painted a picture for him that is on display in the library. It is a picture of Ray's version of heaven, or him in the midst of a huge library standing on a latter reaching for a book on one of the top shelves. Julie struck up a conversation with Ray's administrative assistant, and she told Julie that Ray reads at least one book every day. I would love to set a goal like that (one book every day), but I think I'll wait until I graduate!
Ray lectured a lot today. He told us about how much can be learned from the New Testament book of Philemon, especially if we look at it from a narrative perspective. Think of the story in five acts, like a play.
Act 1: It is the year 51AD in the city of Ephesus (the text is Acts 19:8-10). Paul has been traveling, and he finally gets to Ephesus. The first thing he does is go to the synagogue in order to reach Jews (which he had tried to do in many cities). He argued with Jews from morning until night for several months, until he is finally got kicked out of the synagogue for good. As an aside, Paul utilized many different techniques to spread to gospel. Depending on the culture of the town he arrived in, he shifted methods as needed. Prior to his arrival in Ephesus here, he had been to Phillipi where there were many women in leadership in that church. He also had gone to Athens, which was a classic university town in which he capitalized on knowledge and reason to spread the gospel. He went to Corinth, which was a blue collar town, and he took up the task of tentmaking. Tentmaking opened up many different doors with nonbelievers, and he was allowed two years with which to spread the gospel message utilizing those means. The point is, Paul was very creative, innovative, and entrepeneurial in evangelizing techniques. Maybe we can learn something from him about how we can be as creative today? Anyway... in Ephesus, after being kicked out by the Jews he turned his attention to the Gentiles. He rented a theater for five hours a day for two years in order to reach them. Because he had set up shop in an urban area (note: urbanization is the spreading of messages that begin in the city and spread out to suburban and rural areas from there... this is why suburban kids from Pine-Richland listen to Jay-Z or Lil Wayne), many people who were living throughout Asia heard his message. Cities are important places for spreading messages! Paul also used the Socratic method to speard the gospel, meaning he utilized questions and answers. He adjusted his meeting places, his messages, and his methods (the three Ms).
Act 2: In about the year 53AD, Paul heads up the river to Laodicia/Colossians (the text comes from Philemon 1). A house church has been planted by a wealthy land owner who had slaves, of which Onisemus is one. Philemon, like an good wealthy slave owner, would go to cities and hit the theaters. At some point in time, he must have stumbled upon Paul's theater in Ephesus because he had accepted Christ at some point and was now a church leader in his area. This again proves the point that if Christians would be willing to engage in cities, istead of running away from them, that there is great opportunity to share the gospel. In this case in Philemon, the gospel bounced up to a small town as a result of Paul's urban evangelism. If you're faithful in the city, stuff is going to happen all over the place. This is a good model for North Way! In this story, a slave called Onisemus stole money in Asia and ran to Rome to get lost in the crowd. He becomes an undocumented illegal alien, an Asian illegal alien living in Rome (can God work through illegal aliens in modern day USA?). At the time, Rome was one of two cities in the world with a population over one million people (the other was Xian, China). It was a good place for Onisemus to get lost. At some point in this journey, Paul arrived in Rome (with six assistants).
Act 3: It is about the year 63AD in Rome (the text is Acts 28:30). Paule by this time was on his third missionary journey. He is under house arrest. His six colleagues are out in the streets, spreading the message of the gospel. They were out in the streets and parks, sharing the gospel, and Onisemus was still out there trying to get lost in the crowd. He bumps into Paul's assistants, and he is never the same. He was discipled by Paul, and after a period of time Paul wants to send him back home. Paul pens a letter to Philemon, which ends up being the only personal letter we have from Paul in the New Testament. Paul basically butters Philemon up for eight verses. Then he sticks a knife in and twists it. Paul calls Onisemus his new son, just as Philemon was once his son. Paul wants Philemon to meet his new brother. It's funny, because Paul never wrote like this anywhere else. He is basically saying... I know he ripped you off, but I want you to welcome him anyway. In terms of context, if Philemon would have received this letter and set Onisemus free, he would have essentially ruined the area's economy which was based on slave labor. It would have set a terrible legal stance for all other slave owners, in terms of freeing slaves. How would that impact the economy? That was a question being asked all over the world in the mid-nineteenth century later on... how will abolishing the slave trade hinder the economy? Many people are asking the same question today... how will illegal aliens impact the ecomony? Are we going by God's economy or the world's economy? After writing his letter to Philemon, Paul assigned one of his assistants to carry it over 1,000 miles.
Act 4: It is 64AD and we are back in Philemon's area. The word got back to him in his small town before the letter even arrived. Onisemus was on his way, and how was he going to be treated by Philemon. Would Philemon obey the law? If so, the law (which was based on Aristotle's philosophy which said that slaves were not people) would have stated that he must be put to death (especially for stealing from his master). Slaves who ran away during that time were branded with a hot iron with a scar visible forever, but slaves who stole from their masters were to be put to death instantly if they were ever captured or returned home. Onisemus fit the category of being executed immediately, because he had broken the law by stealing from is master. Philemon could have sought to have his slave freed upon retrieving the letter, but it would have sent a terrible message to other slave owners that he had gone soft and it also would have been extremely expensive for him to go through that process. Was it worth it to go through all of that? But... Paul had written in Galatians that we are all equals (Jew, Greek, male, female, slave, or free). We must assume that when Philemon read Paul's letter, one thing he didn't do was rip it up (otherwise it wouldn't be in the New Testament). Instead, we have the first ever integrated house church. It consisted of slaves and free people worshipping together. Although the economy in that area suffered, be learn that Philemon took the risk by freeing Onisemus. Although we may not feel comfortable "intermingling" with people who are different than us (racially and socioeconomically), it is still important for us to engage in these areas and try to figure out what to do.
Act 5: The year is 110AD, and we're back in Ephesus (the text is from Ignatius of Antioch). At the end of the New Testament, the greatest church in the near east needs a new pastor. The first pastor of the church of Ephesus was the great Timothy, and the second pastor following him was John. Jesus' mother, Mary, actually attended that church. There was a lot of pressure to fill that position. Who could possible enter into such an amazing legacy? We learn from Ignatius of
Antioch that Onisemus had been selected as the person to replace Timothy and John as the pastor in Ephesus. The best evangelical and catholic scholars agree on this point... it was the same Onisemus as who had been a previous slave to Philemon. Because Philemon chose to free him, despite the economic and traditional backlash that would have occured, Onisemus went on to be one of the greatest church leaders of his era. How does this change the way we view illegal immigrants or poor people in our modern society in light of the way Paul addressed this issue counterculturally during his time? The controversy around Onisemus yielded the first interracial church, and he himself became the leading bishop of the church in the East. It is an amazing story! Sometimes God works through people who we might not expect, in order to reach people who we might not expect. In our modern context... ministry to undocumented aliens may be expensive. It may set back our economy in the USA, but who is going to be the next Onisemus? Will it be worth it for us to take that risk? It, at least, c0mplicates the issue for those Christians who think they have the illegal immigration issue all wrapped up nicely and neatly. What of Onisemus, whose story is shared in the Bible? Who does God favor in the end, the powerful or the powerless, or both? What does the Bible say about that? Ministry to illegal aliens may inevitably be expensive to the US, but is the economy in America more important than the Kingdom of God (which is the eternal economy)? Yes... it is going to be expensive. But is it worth it?
How did all of this get into the New Testament? Ephesus picks the most prominent bishop from the slave class. Also, Paul never lived to see the ending of his play. How many times in urban ministry do we not get to see the fruit of our ministry (this is somewhat true of LAMP). The Onisemus story is a great story... the urban refugee who becme the leader of the entire church. We, as modern day Christians, should be passionate about working with refugees and immigrants (legal or illegal). Yes, it is costly grace. It messes up the economy, of which many Western Christians hold near and dear to their hearts, but it is worth it in God's economy. It is difficult work, but it is worth it. The bottom line... Christians should engage in issues of immigration, and it's all laid out in the book of Philemon.
We also lectured this morning on the New World. the French, Puritans, Anglicans, and Russian Orthodox missional efforts all came to the New World. The French saw the natives as equals, and in the French-Canadian context they married them. The Spanish, influenced by Aristotle, cam to exploit the continent for gold and land. They ruled the Indians through the sacraments, or missions, to keep the Indians in the shadow of the church where they could treat them like children. Diseases and violence wiped out 95% of the native population living in Latin America once the Spaniards arrived. Does anyone hear that side of the story? As an opposite approach, the orthodox missions arrived in Alaska and northern USA by assuming the Holy Spirit was already there and moving in to those areas building upon what was already being done. The Puritans, or the dominant American ideal, represented the city on the hill. Their theology believed that "God hath given me this plantation." When you look around the land, you see the American Indians who represent Hittites and Moabites. The thinking was, don't kill them, just get them out of Canaan. George Washington came into power, and he let the Indians have forty acres and a mule. That was overturned by Andrew Jackson, which was a policy mistake we are still dealing with today. Jackson decided to push all Indians out onto reservations, a decison which still impacts us today. Indians were put onto 500 reservations, and they signed treaties which the US never lived up to.
There were three trails in the US in the expanding western movement. The Oregon Trail, which everyone knows about, wanted to go west and exploit it. In the middle of the US was the Mormon trail, of which the Mormons ended up going west to Illinois with some 50,000 followers who eventually landed in Salt Lake City to seek religous freedom from persecution. The third trail was the native Indian trail, the forced march of Indians called the Trail of Tears. many Indians died along the way. Our history books focus eighty percent on the Oregon trail, paritally on the Mormon trail, and not much on the Indian trail.
Missions had consequences, and the anthropology of the people I minister to has consequences. How do I see the people of Homewood and how do I describe them? The sins of our fathers go down generations. We occupied Indian territories and we forced them onto Indian reservations. Although Ray Bakke is a flag salluting American, he still protests the way we treat the Indians. He believes there should be an American Indian and black slave holocaust museum to go along with the Jewish holocaust museum. We have been an officially hispanic nation since the US stole Puerto Rico. The US also stole New Mexico and California from the Mexicans. They were there before we got there, we forced them out, and now we want to build a fence to keep them out? This US agenda is festering corruption when it comes to Native Americans. How does this change the way we may view the immigration debate? What if they were there before we got there?
Ray lectured a lot today. He told us about how much can be learned from the New Testament book of Philemon, especially if we look at it from a narrative perspective. Think of the story in five acts, like a play.
Act 1: It is the year 51AD in the city of Ephesus (the text is Acts 19:8-10). Paul has been traveling, and he finally gets to Ephesus. The first thing he does is go to the synagogue in order to reach Jews (which he had tried to do in many cities). He argued with Jews from morning until night for several months, until he is finally got kicked out of the synagogue for good. As an aside, Paul utilized many different techniques to spread to gospel. Depending on the culture of the town he arrived in, he shifted methods as needed. Prior to his arrival in Ephesus here, he had been to Phillipi where there were many women in leadership in that church. He also had gone to Athens, which was a classic university town in which he capitalized on knowledge and reason to spread the gospel. He went to Corinth, which was a blue collar town, and he took up the task of tentmaking. Tentmaking opened up many different doors with nonbelievers, and he was allowed two years with which to spread the gospel message utilizing those means. The point is, Paul was very creative, innovative, and entrepeneurial in evangelizing techniques. Maybe we can learn something from him about how we can be as creative today? Anyway... in Ephesus, after being kicked out by the Jews he turned his attention to the Gentiles. He rented a theater for five hours a day for two years in order to reach them. Because he had set up shop in an urban area (note: urbanization is the spreading of messages that begin in the city and spread out to suburban and rural areas from there... this is why suburban kids from Pine-Richland listen to Jay-Z or Lil Wayne), many people who were living throughout Asia heard his message. Cities are important places for spreading messages! Paul also used the Socratic method to speard the gospel, meaning he utilized questions and answers. He adjusted his meeting places, his messages, and his methods (the three Ms).
Act 2: In about the year 53AD, Paul heads up the river to Laodicia/Colossians (the text comes from Philemon 1). A house church has been planted by a wealthy land owner who had slaves, of which Onisemus is one. Philemon, like an good wealthy slave owner, would go to cities and hit the theaters. At some point in time, he must have stumbled upon Paul's theater in Ephesus because he had accepted Christ at some point and was now a church leader in his area. This again proves the point that if Christians would be willing to engage in cities, istead of running away from them, that there is great opportunity to share the gospel. In this case in Philemon, the gospel bounced up to a small town as a result of Paul's urban evangelism. If you're faithful in the city, stuff is going to happen all over the place. This is a good model for North Way! In this story, a slave called Onisemus stole money in Asia and ran to Rome to get lost in the crowd. He becomes an undocumented illegal alien, an Asian illegal alien living in Rome (can God work through illegal aliens in modern day USA?). At the time, Rome was one of two cities in the world with a population over one million people (the other was Xian, China). It was a good place for Onisemus to get lost. At some point in this journey, Paul arrived in Rome (with six assistants).
Act 3: It is about the year 63AD in Rome (the text is Acts 28:30). Paule by this time was on his third missionary journey. He is under house arrest. His six colleagues are out in the streets, spreading the message of the gospel. They were out in the streets and parks, sharing the gospel, and Onisemus was still out there trying to get lost in the crowd. He bumps into Paul's assistants, and he is never the same. He was discipled by Paul, and after a period of time Paul wants to send him back home. Paul pens a letter to Philemon, which ends up being the only personal letter we have from Paul in the New Testament. Paul basically butters Philemon up for eight verses. Then he sticks a knife in and twists it. Paul calls Onisemus his new son, just as Philemon was once his son. Paul wants Philemon to meet his new brother. It's funny, because Paul never wrote like this anywhere else. He is basically saying... I know he ripped you off, but I want you to welcome him anyway. In terms of context, if Philemon would have received this letter and set Onisemus free, he would have essentially ruined the area's economy which was based on slave labor. It would have set a terrible legal stance for all other slave owners, in terms of freeing slaves. How would that impact the economy? That was a question being asked all over the world in the mid-nineteenth century later on... how will abolishing the slave trade hinder the economy? Many people are asking the same question today... how will illegal aliens impact the ecomony? Are we going by God's economy or the world's economy? After writing his letter to Philemon, Paul assigned one of his assistants to carry it over 1,000 miles.
Act 4: It is 64AD and we are back in Philemon's area. The word got back to him in his small town before the letter even arrived. Onisemus was on his way, and how was he going to be treated by Philemon. Would Philemon obey the law? If so, the law (which was based on Aristotle's philosophy which said that slaves were not people) would have stated that he must be put to death (especially for stealing from his master). Slaves who ran away during that time were branded with a hot iron with a scar visible forever, but slaves who stole from their masters were to be put to death instantly if they were ever captured or returned home. Onisemus fit the category of being executed immediately, because he had broken the law by stealing from is master. Philemon could have sought to have his slave freed upon retrieving the letter, but it would have sent a terrible message to other slave owners that he had gone soft and it also would have been extremely expensive for him to go through that process. Was it worth it to go through all of that? But... Paul had written in Galatians that we are all equals (Jew, Greek, male, female, slave, or free). We must assume that when Philemon read Paul's letter, one thing he didn't do was rip it up (otherwise it wouldn't be in the New Testament). Instead, we have the first ever integrated house church. It consisted of slaves and free people worshipping together. Although the economy in that area suffered, be learn that Philemon took the risk by freeing Onisemus. Although we may not feel comfortable "intermingling" with people who are different than us (racially and socioeconomically), it is still important for us to engage in these areas and try to figure out what to do.
Act 5: The year is 110AD, and we're back in Ephesus (the text is from Ignatius of Antioch). At the end of the New Testament, the greatest church in the near east needs a new pastor. The first pastor of the church of Ephesus was the great Timothy, and the second pastor following him was John. Jesus' mother, Mary, actually attended that church. There was a lot of pressure to fill that position. Who could possible enter into such an amazing legacy? We learn from Ignatius of
Antioch that Onisemus had been selected as the person to replace Timothy and John as the pastor in Ephesus. The best evangelical and catholic scholars agree on this point... it was the same Onisemus as who had been a previous slave to Philemon. Because Philemon chose to free him, despite the economic and traditional backlash that would have occured, Onisemus went on to be one of the greatest church leaders of his era. How does this change the way we view illegal immigrants or poor people in our modern society in light of the way Paul addressed this issue counterculturally during his time? The controversy around Onisemus yielded the first interracial church, and he himself became the leading bishop of the church in the East. It is an amazing story! Sometimes God works through people who we might not expect, in order to reach people who we might not expect. In our modern context... ministry to undocumented aliens may be expensive. It may set back our economy in the USA, but who is going to be the next Onisemus? Will it be worth it for us to take that risk? It, at least, c0mplicates the issue for those Christians who think they have the illegal immigration issue all wrapped up nicely and neatly. What of Onisemus, whose story is shared in the Bible? Who does God favor in the end, the powerful or the powerless, or both? What does the Bible say about that? Ministry to illegal aliens may inevitably be expensive to the US, but is the economy in America more important than the Kingdom of God (which is the eternal economy)? Yes... it is going to be expensive. But is it worth it?
How did all of this get into the New Testament? Ephesus picks the most prominent bishop from the slave class. Also, Paul never lived to see the ending of his play. How many times in urban ministry do we not get to see the fruit of our ministry (this is somewhat true of LAMP). The Onisemus story is a great story... the urban refugee who becme the leader of the entire church. We, as modern day Christians, should be passionate about working with refugees and immigrants (legal or illegal). Yes, it is costly grace. It messes up the economy, of which many Western Christians hold near and dear to their hearts, but it is worth it in God's economy. It is difficult work, but it is worth it. The bottom line... Christians should engage in issues of immigration, and it's all laid out in the book of Philemon.
We also lectured this morning on the New World. the French, Puritans, Anglicans, and Russian Orthodox missional efforts all came to the New World. The French saw the natives as equals, and in the French-Canadian context they married them. The Spanish, influenced by Aristotle, cam to exploit the continent for gold and land. They ruled the Indians through the sacraments, or missions, to keep the Indians in the shadow of the church where they could treat them like children. Diseases and violence wiped out 95% of the native population living in Latin America once the Spaniards arrived. Does anyone hear that side of the story? As an opposite approach, the orthodox missions arrived in Alaska and northern USA by assuming the Holy Spirit was already there and moving in to those areas building upon what was already being done. The Puritans, or the dominant American ideal, represented the city on the hill. Their theology believed that "God hath given me this plantation." When you look around the land, you see the American Indians who represent Hittites and Moabites. The thinking was, don't kill them, just get them out of Canaan. George Washington came into power, and he let the Indians have forty acres and a mule. That was overturned by Andrew Jackson, which was a policy mistake we are still dealing with today. Jackson decided to push all Indians out onto reservations, a decison which still impacts us today. Indians were put onto 500 reservations, and they signed treaties which the US never lived up to.
There were three trails in the US in the expanding western movement. The Oregon Trail, which everyone knows about, wanted to go west and exploit it. In the middle of the US was the Mormon trail, of which the Mormons ended up going west to Illinois with some 50,000 followers who eventually landed in Salt Lake City to seek religous freedom from persecution. The third trail was the native Indian trail, the forced march of Indians called the Trail of Tears. many Indians died along the way. Our history books focus eighty percent on the Oregon trail, paritally on the Mormon trail, and not much on the Indian trail.
Missions had consequences, and the anthropology of the people I minister to has consequences. How do I see the people of Homewood and how do I describe them? The sins of our fathers go down generations. We occupied Indian territories and we forced them onto Indian reservations. Although Ray Bakke is a flag salluting American, he still protests the way we treat the Indians. He believes there should be an American Indian and black slave holocaust museum to go along with the Jewish holocaust museum. We have been an officially hispanic nation since the US stole Puerto Rico. The US also stole New Mexico and California from the Mexicans. They were there before we got there, we forced them out, and now we want to build a fence to keep them out? This US agenda is festering corruption when it comes to Native Americans. How does this change the way we may view the immigration debate? What if they were there before we got there?
Global Christian History - Day Three
This morning Ray talked about Acts 16:6. Paul comes to a place in his journey where he must choose to go left or right. To the west was a strong Roman government but weak cultures. To the east were strong cultures but weak governments. He chose to go west (as prompted by the Holy Spirit), and we are left to wonder why? Perhaps, if the message of the gospel had gone east at that point it would have been compromised by the strong cultures it would have come it contact with. Would the message have become distorted? Thankfully, today, the Holy Spirit has opened up everything.
On the the middle ages, now. Jerusalem, Antioch, Alexandria, Contstantinople, and Rome were the early Christian cities of influence. The imperial religion was set up to look like the imperial government. The church soon became hierarchical, in an almost military sort of way. We can still see ramifications of this today. Why is the church still so hierarchical? Was it even meant to be that way? Back then, the church was just contextualizing to Roman structures. As we all know, it is difficult to change once the chuch becomes fixated on something.
The Eastern churches were so different culturally from Western churches back then that a split between the two was inevitable. The cultures of the middle east were male dominated long before Jesus came. So, it's amazing how much work women did in Jesus' time and in the early church. The Eastern church was male dominated, but Western churches involved women in leadership. This is also why Islam in the East is so male dominated. It goes back centuries. Also, the Eastern church is more mystical than the Western church, and they do not use instruments in worship. Western churches, to this day, are far more freelance and active. Eastern churches tend to be more traditional. The East spoke Greek, and the West spoke Latin, so there were language issues. Basically, Christendom in the East and West split over the doctrine of the Holy Spirit in 787AD.
After lunch we walked the Mission Trail at Bakken with Ray. I have a copy of the lecture he gave on DVD if anyone is interested to see it. He shared with us the twenty influential people from Christianity who make up his spiritual DNA. Then we headed back to the classroom for more lectures.
Evangelicals often operate with functional unitarianism. By that, I mean that they just care about the second member of the Trinity (Jesus). The goal is to just get people saved. However, balance is really critical. We need to keep the Holy Spirit as the centerpiece of the doctrine, otherwise old heresies will keep reappearing (as is happening quite often today). The two other natures of God and the Holy Spirit are together in Christ without confusion, change, separation, or division.
Ray spoke for a while about ministering in the inner city. He talked about the injustices faced by public aid moms. Moses' mom is a hero for all public aid moms. She worked the system in order to take care of her son. Is there any way around looking at it that way? That being the case, Ray still believes strongly that both inner city men and women need to be empowered.
If you are working in the inner city, it is important to find outlets for the intensity of the brokenness that you will experience. Accountability is also vitally important to sustaining one's self in the midst of urban ministry. Lone rangers will be taken out, usually pretty quickly. This is why we see many people leave urban ministry... they go at it alone and they don't know what to do with all of the pain that is around them.
Back to the middle ages, Ray talked about how Hindu India got Islamic bookends. Hinduism was, and still is, heavily based on the caste system. The Muslims took a lot of ground in India away from the Hindus because they moved into India and were willing to work among the lower castes. Hinduism had become a religion of elites, so the poor people in India were readily willing to embrace Islam. As a way of reflecting on this, much of modern day Islam in the West (Europe and America) is growing fast among poorer people where the Christians are unwilling to go. Many mosques in America are located in places where they have a strong foothold, which is often among poor people in inner cities. What can we do about it? Christians need to be willing to go places in America where others won't go. Instead, most Christians are busy arranging more comfortable lives for ourselves and ignoring poor pockets of the inner city. People who are treated badly are candidates for revolution. In America, when whites abandon neighborhoods there are often Muslims there willing to move in.
There were six reform movements that sprung up out of the middle ages. One focused on education as the way to reform society (build more knowledge through universities and seminaries). A second focused on evangelization as the strategy for reform. The third reform movement focused on breaking down structures (if you spread out the manure, it won't stink as bad). The fourth model was the government assistance model of reform (turn the church over to the government because we can't reform ourselves). The fifth model was the anabaptist approach which involved stripping everything away, going back to the beginning to start over (using the first century church as an example). The sixth reform strategy involves emphasizing missions (Europe is sick, so let's go spread the gospel elsewhere in far off places and it will eventually correct what is going on here). Most reform movements in the church today involve one of these six methods. But, which one is most effective? Which one did Luther and Calvin, the two great reformers, focus on to bring about change? The answer is... all of them. Luther and Calvin pulled a little bit from each method. If you want to change the church, you cannot just focus on one unique way. The church is too broad for that.
One thing to also remember is that the reform (big Church) and revivalism (small church) often bring about unintended consequences. If you study over the course of history, where revival happens usually cults also break out as a result. It's not that we should not be involved in growing and reforming as a church, but we must know that change will almost always yield unintended consequences.
On the the middle ages, now. Jerusalem, Antioch, Alexandria, Contstantinople, and Rome were the early Christian cities of influence. The imperial religion was set up to look like the imperial government. The church soon became hierarchical, in an almost military sort of way. We can still see ramifications of this today. Why is the church still so hierarchical? Was it even meant to be that way? Back then, the church was just contextualizing to Roman structures. As we all know, it is difficult to change once the chuch becomes fixated on something.
The Eastern churches were so different culturally from Western churches back then that a split between the two was inevitable. The cultures of the middle east were male dominated long before Jesus came. So, it's amazing how much work women did in Jesus' time and in the early church. The Eastern church was male dominated, but Western churches involved women in leadership. This is also why Islam in the East is so male dominated. It goes back centuries. Also, the Eastern church is more mystical than the Western church, and they do not use instruments in worship. Western churches, to this day, are far more freelance and active. Eastern churches tend to be more traditional. The East spoke Greek, and the West spoke Latin, so there were language issues. Basically, Christendom in the East and West split over the doctrine of the Holy Spirit in 787AD.
After lunch we walked the Mission Trail at Bakken with Ray. I have a copy of the lecture he gave on DVD if anyone is interested to see it. He shared with us the twenty influential people from Christianity who make up his spiritual DNA. Then we headed back to the classroom for more lectures.
Evangelicals often operate with functional unitarianism. By that, I mean that they just care about the second member of the Trinity (Jesus). The goal is to just get people saved. However, balance is really critical. We need to keep the Holy Spirit as the centerpiece of the doctrine, otherwise old heresies will keep reappearing (as is happening quite often today). The two other natures of God and the Holy Spirit are together in Christ without confusion, change, separation, or division.
Ray spoke for a while about ministering in the inner city. He talked about the injustices faced by public aid moms. Moses' mom is a hero for all public aid moms. She worked the system in order to take care of her son. Is there any way around looking at it that way? That being the case, Ray still believes strongly that both inner city men and women need to be empowered.
If you are working in the inner city, it is important to find outlets for the intensity of the brokenness that you will experience. Accountability is also vitally important to sustaining one's self in the midst of urban ministry. Lone rangers will be taken out, usually pretty quickly. This is why we see many people leave urban ministry... they go at it alone and they don't know what to do with all of the pain that is around them.
Back to the middle ages, Ray talked about how Hindu India got Islamic bookends. Hinduism was, and still is, heavily based on the caste system. The Muslims took a lot of ground in India away from the Hindus because they moved into India and were willing to work among the lower castes. Hinduism had become a religion of elites, so the poor people in India were readily willing to embrace Islam. As a way of reflecting on this, much of modern day Islam in the West (Europe and America) is growing fast among poorer people where the Christians are unwilling to go. Many mosques in America are located in places where they have a strong foothold, which is often among poor people in inner cities. What can we do about it? Christians need to be willing to go places in America where others won't go. Instead, most Christians are busy arranging more comfortable lives for ourselves and ignoring poor pockets of the inner city. People who are treated badly are candidates for revolution. In America, when whites abandon neighborhoods there are often Muslims there willing to move in.
There were six reform movements that sprung up out of the middle ages. One focused on education as the way to reform society (build more knowledge through universities and seminaries). A second focused on evangelization as the strategy for reform. The third reform movement focused on breaking down structures (if you spread out the manure, it won't stink as bad). The fourth model was the government assistance model of reform (turn the church over to the government because we can't reform ourselves). The fifth model was the anabaptist approach which involved stripping everything away, going back to the beginning to start over (using the first century church as an example). The sixth reform strategy involves emphasizing missions (Europe is sick, so let's go spread the gospel elsewhere in far off places and it will eventually correct what is going on here). Most reform movements in the church today involve one of these six methods. But, which one is most effective? Which one did Luther and Calvin, the two great reformers, focus on to bring about change? The answer is... all of them. Luther and Calvin pulled a little bit from each method. If you want to change the church, you cannot just focus on one unique way. The church is too broad for that.
One thing to also remember is that the reform (big Church) and revivalism (small church) often bring about unintended consequences. If you study over the course of history, where revival happens usually cults also break out as a result. It's not that we should not be involved in growing and reforming as a church, but we must know that change will almost always yield unintended consequences.
Sunday, May 23, 2010
Global Christian History - Day Two
I finished posting all twenty of the Christians who make up my spritual DNA. I did not go into depth about each one, so I hope if you're reading this blog that you'll take the time to research some of those remarkable people.
The class is going very well here at Bakken. I am really enjoying my time with Ray Bakke. He truly is an incredible mentor for me. I have been impacted by him so much, and he is very gracious in opening up so much about his life and the things he has learned about church history.
We had some great discussions on day two about the current state of global Christianity. I've said this to many times before, but I need to say it again: In 1910, 80% of the Christians in the world lived in the West (Europe and North America). Now, in 2010, 80% of the Christians in the world live outside the West in the global South (in places such as India, China, and Africa). However, American Christians are still trying to act as if we have a corner on Christianity in the world. We are not dominant in numbers anymore, although our hiring practices at churches, in seminaries, and in mission agencies still greatly reflects a white American male demographic. The population of minorities in American will soon outnumber whites. Many American Christians are acting like somebody moved their cheese, and they don't know what to do except feel threatened and afraid. I love the church in America, and I don't want to see us decline anymore. We need to adjust effectively to how God is moving in our world, and I think we can do it if we become more humble and teachable.
We also discussed immigration today. I've written about this issue in recent blog posts, but it is still something that is on my heart. Most people don't realize it, but Jesus was an undocumented illegal alien. Ruth was an undocumented illegal alien, and the first thing she did was manipulate the welfare system. Moses' mother broke the law and then manipulated the welfare system in order to provide for her son. I realize that this is a complicated issue in America, but we cannot look at what the Bible has to say on the subject from a one sided perspective. Many white Americans are feeling disoriented. They are feeling vulnerable for the very first time, while people all over the world have experienced vulnerability for a very long time. Gated communities are growing faster than ghettos in the United States. And to be honest, many Christians are running away from brokennes as fast as they can.
I'm learning that learning about Christian history should inform our theology. You cannot tell anyone where the church should be going until you can tell everyone where it's been. Many, many, many issues that are facing contemporary Christians today have roots that go back hundreds and sometimes thousands of years. How can you solve a problem if you don't know what the root of the problem is or how it began?
I'll close with some of Ray Bakke's one liners from today:
History does not repeat itself, but patterns do.
Mission is the mother of theology.
Heresies are exaggerations of truths.
When it comes to the body of Christ, be a body builder and not a body divider.
The class is going very well here at Bakken. I am really enjoying my time with Ray Bakke. He truly is an incredible mentor for me. I have been impacted by him so much, and he is very gracious in opening up so much about his life and the things he has learned about church history.
We had some great discussions on day two about the current state of global Christianity. I've said this to many times before, but I need to say it again: In 1910, 80% of the Christians in the world lived in the West (Europe and North America). Now, in 2010, 80% of the Christians in the world live outside the West in the global South (in places such as India, China, and Africa). However, American Christians are still trying to act as if we have a corner on Christianity in the world. We are not dominant in numbers anymore, although our hiring practices at churches, in seminaries, and in mission agencies still greatly reflects a white American male demographic. The population of minorities in American will soon outnumber whites. Many American Christians are acting like somebody moved their cheese, and they don't know what to do except feel threatened and afraid. I love the church in America, and I don't want to see us decline anymore. We need to adjust effectively to how God is moving in our world, and I think we can do it if we become more humble and teachable.
We also discussed immigration today. I've written about this issue in recent blog posts, but it is still something that is on my heart. Most people don't realize it, but Jesus was an undocumented illegal alien. Ruth was an undocumented illegal alien, and the first thing she did was manipulate the welfare system. Moses' mother broke the law and then manipulated the welfare system in order to provide for her son. I realize that this is a complicated issue in America, but we cannot look at what the Bible has to say on the subject from a one sided perspective. Many white Americans are feeling disoriented. They are feeling vulnerable for the very first time, while people all over the world have experienced vulnerability for a very long time. Gated communities are growing faster than ghettos in the United States. And to be honest, many Christians are running away from brokennes as fast as they can.
I'm learning that learning about Christian history should inform our theology. You cannot tell anyone where the church should be going until you can tell everyone where it's been. Many, many, many issues that are facing contemporary Christians today have roots that go back hundreds and sometimes thousands of years. How can you solve a problem if you don't know what the root of the problem is or how it began?
I'll close with some of Ray Bakke's one liners from today:
History does not repeat itself, but patterns do.
Mission is the mother of theology.
Heresies are exaggerations of truths.
When it comes to the body of Christ, be a body builder and not a body divider.
Deitrich Bonhoeffer
He was a German pastor born in the early 1900s who had the opportunity to stay in England or the US during WWII, but instead he went back to Germany to be with his people. He was placed in a concentration camp and eventually hanged by the Nazis out of spite event though the war was just about over. His writings are still influential, and his life was a great example for all. I learned from him that Christians should not run away from messy situations, but instead we are called to intervene in the midst of brokenness and suffering.
Dr. Martin Luther King, Jr.
He was a pastor and civil rights leader in America during the mid-1900s. An expert communicator and a powerful reconciler, his words and actions still resonate across racial and cultural lines in America. He demonstrated that Christians can act powerfully for the sake of justice, and he gave his life for an amazing cause. I appreciate his work since I live and work in a predominantly African-American neighborhood in Pittsburgh. He is a hero to me and to the young people I mentor.
Professor August Hermann Franke
Educational motivator in the early 1700s who believed that universal literacy was the key to the Great Commission. He believed every person should be able to read and also to learn a skill (or trade). He sought to bring education to all people, regardless of age, gender, race, or class. This was profoundly radical at the time in south India. I love he was described as an educational innovator, because I hope to be an educational innovator through my work with LAMP mentoring and church-school partnerships.
Bartholomaeus Ziegenbalg
He was an Evangelical Christian in the 1700s who worked in India with his missionary friend, Heinrich Plutschau. He survived early persecution upon arrival in India. He established schools for many people, translated school books into the local language, set up printing presses, preserved many manuscripts, overthrew a corrupt governor who was oppressing people, took many pastors and teachers under his wing, and he had an interesting death. Despite all of the progress he had made, his mission agency changed directors and the new guy wrote him a mean letter threatening him to change his ways to the new goals of mission agency. He was so distraught that he got sick and died. His friend was so distraught at his death that he actually got sick and died. The new director of the mission agency was fired and his new methods were entirely thrown out. I learned from him that sometimes important decisions are often made by people in authority who do not grasp the context of the work already being done. When that happens, it is important to persevere instead of becoming disheartened and dying!
Friday, May 21, 2010
Dr. James Agrey
He was an educationalist, a mentor, an advocate, a champion for equal status for minorities in education, and a reconciler between black and white people in Africa during the nineteenth century. He encourages me to continue on as a reconciler and to continue to advocate for quality education as a means of effective empowerment.
Earl of Shaftesbury
He was the founder of the public school movement in London and around the world who lived during the late 1600s. He was also instrumental, as an evangelical Christian, in the development of many other public works like sewer systems, child labor laws, and proper burial for the poor. His clean water systems have saved millions of lives around the world. He inspires me because I believe strongly in public school education, and also that evangelical Christians should be engaged in social issues. It is in our spiritual roots!
Christian Frederick Schwartz
He was a famous European evangelical missionary to India during the late 1700s. He was fluent in at least seven languages, a preacher, schoolmaster, diplomat, negotiator and statesman. He impacted several young men who went on to do some great things in India. He also built a library. Everything he did was done in the midst of extreme human suffering in India. He inspires me to persevere through tough situations and be intentional about raising up other leaders. Also, I can be much more than simply an educator. I have other gifts to share with others as well.
Pedro Claver
His life story haunts me! If you don't know anything about his life, you need to do some research on him ASAP! I am thinking about writing about him more once I have some time. He was a Columbian in the early 1600s who ministered to black slaves arriving from Africa. He buried the dead properly, he took care of sick slaves with leprocy, he shared the gospel message with slaves, and he fed and clothed many. He finally died of an illness that he caught from working with slaves his whole life. He was rejected by the powerful religous establishment because they thought he was unintelligent, and his theology was upside down (they thought the powerful came first). God still used him in might ways to care for the poor despite lacking the support of his religous superiors. I learned from him that it is good to persevere in a calling even if it makes no sense to people who are in power. God calls all of us to serve in areas of extreme brokenness, even if it is unpopular to the mainstream Christian establishment.
Father Paez
He was a Spanish Jesuit who served in Ethiopia in the early 1600s. He was sent out as a missionary to Ethiopia, and on the journey there he was captured by pirates and forced to work as a galley slave for a number of years. I learned from him that sometimes God has other plans than my comfortable view of what missions ought to look like. On a different note, he didn't raise up any leaders to follow him. I also learned the importance of raising up leaders, and pouring into other people along my journey.
Matteo Ricci
He was a pioneering missionary to China during the early 1600s who had been greatly impacted by Francis Xavier. Ricci was not originally allowed into China, so he lived on the fringe of the country and studied the language and culture. He eventually earned enough credibility with elites to be permitted in, and Christianity spread as a result. He was a geographer, astronomer, mathematician, and clockmaker who utilized his gifts to gain influence with others for the sake of spreading the gospel. He even earned an audience with the imperial court because of his maps and mathematical principles. He inspires me to take the time to understand context, and to be patient.
Francis Xavier
He was a Portuguese missionary during the mid-1500s to many places, including India, Japan, and China. He led an adventurous life and impacted many cultures. He was often attacked, and was once wounded by arrows. He trained many local disciples to carry on the work of preaching and teaching. First rejected by adults in India, he walked the streets with a bell to attract children. He taught the children about Christ, and those kids eventually brought their parents to church. I am inspired by his example of reaching adults through engaging kids. It reminds me that the work I do with LAMP involves generational impact even though the focus is on young people.
John Calvin
I also connect with Calvin's more practical and organized side. Although he wasn't as much fun as Luther, his methods were still effective and he seemed to stay within himself (utilizing his skills effectively). His work also lives on, so I can take away that it is important to know my gifts and stay focused on how I can be most effective. Calvin appeals to my administrative side.
Martin Luther
He stands out to me because his work has endured for a long time, he loved to have fun, and he had an active mind (he wrote a full length book about every two weeks during his prime). He was also connected to the poor while speaking truth to the powerful establishment. So, I would say his personality and lifestyle impact me most, although his doctrinal ideas obviously have impacted me as well. I need to make sure that I have fun in ministry, and I also am encouraged that it is perfectly acceptable to have an active mind like mine. It can be a gift to others (although many will not want to listen).
Bartoleme de las Casas
I was first introduced to this amazing man during my studies through BGU in Latin America last summer. He has profoundly impacted my life. If you don't know about him, I would plead with you to go find out more about him. He was a Spanish pastor to the Americas who lived from 1484 to 1566. He fought fearlessly and prophetically for the rights of the native population who were being opressed by the Europeans through rape, torture, enslavement, and murder. He was not really an effective missionary or church leader, but he could build effective relationships to both powerful royalty and the Indians. He models for me how Christians are often called to speak out against injustices in our society.
Thomas Aquinas
One of the greatest theologians of all time who lived from 1224-1274. What draws me to his story is that he was born into a wealthy family who had big plans for his success. They sent him to the finest private schools, and did their best to equip him to be a successful adult. He met Christ and told his family that he wanted to serve the poor. His family responded by locking him in a tower in their mansion for a year. He finally escaped, and left the comfortable life to follow his calling. He reminds me that God often calls us out of our comfort zones, even if our family and friends think that we are crazy to leave those comforts behind. Thankfully my parents didn't lock me in a tower when I told them I was moving to Homewood!
Gregory the Great
He was a pope for about fourteen years in the late 500s who was known as the administrator of Rome. He saved the city by negotiating a truce with the Lombards, who were on the verge of destroying everything and killing many people. Even though he as a good administrator, he was also contemplative, prayerful, pastoral, and a gifted writer. He is a good example for me on how to engage power structures while also using other skills God has given me to impact others.
John Chrysostom
He was called "the golden-mouthed" because of his powerful preaching skills. He was a lawyer before he became a monk, and he was ordered by the emperor to become a bishop in the church. I love how many influential early church leaders entered their callings reluctantly, or because they were often forced. He was a controversial figure, but he loved peace. Eventuall banished, he died from neglect. He shows me that calling is not always sure, and that sometimes the best leaders enter into things reluctantly. Confidence can be helpful to leaders, but humility is also important. Leadership comes with a cost.
Athanasius
He was one of the great Christian leaders of the fourth century. A strong and feard debater against Arianism, his deep roots relationally with people and fiery spirit made him almost invincible in arguments. He was very crafty, and understood common sense. I learned from him that sometimes Christians are called to be crafty and to have a fiery spirit! Too many Christians today are just trying to be nice and focus on the sweet love of Jesus. It is good to be nice sometimes, but we are also called to have some fire in our bellies in order to have God work through us for his transformational purposes.
Justin
Upon becoming a Christian, Justin did not stop being a philosopher. Instead, he made an impact with his life by utilizing the skills God had given him and remaining in the public arena. He thrived where he was planted, and he engaged culture. I learned from him that Christians should use their gifts to engage culture. I believe strongly in LAMP because it involves Christians engaging culture, instead of running away from it.
Ignatius of Antioch
Part of my requirement for this Global Christian History course at BGU is to give a list of the twenty Christians over the past 2,000 years who make up a part of my spiritual DNA. I am supposed to give their name, and in one paragraph describe briefly what they are known for and how they have impacted my spirituality. Here's my first one... I'll roll out the other nineteen as I'm able.
Ignatius of Antioch was a bishop in the first century who was martyred as an old man to amuse the Roman people. He wrote seven letters on his way to martyrdom that inspired many believers. He had great prestige among Christians while he was alive, and he was an effective leader in the early church. Among those he influenced were Onesimus and Polycarp. He shows me that Christians should finish strong and stand by their convictions even in the face of persecution.
Ignatius of Antioch was a bishop in the first century who was martyred as an old man to amuse the Roman people. He wrote seven letters on his way to martyrdom that inspired many believers. He had great prestige among Christians while he was alive, and he was an effective leader in the early church. Among those he influenced were Onesimus and Polycarp. He shows me that Christians should finish strong and stand by their convictions even in the face of persecution.
Global Christian History - Day One
Julie and I have arrived safely in the Seattle area. Yesterday we had a great visit to a place called Friends and Servants, which serves troubled youth in the Seattle area through mentoring, career education, character education, and agricultural education. We looked at their model for the LAMP Post in Pittsburgh.
After that we drove up to Bakken, which is the home of Ray and Corean Bakke. We toured the property, and everyone introduced themselves. We have students from all over the world, including Africa, India, Guatemala and other unique places. I'm sure I will have much to share from this trip, and I'm really looking forward to today.
After that we drove up to Bakken, which is the home of Ray and Corean Bakke. We toured the property, and everyone introduced themselves. We have students from all over the world, including Africa, India, Guatemala and other unique places. I'm sure I will have much to share from this trip, and I'm really looking forward to today.
Saturday, May 15, 2010
Immigration
Much is in the news lately about the issue of immigration in America. This is a very controversial topic, and I thought I'd share some thoughts from a great book on the subject called Christians at the Border by M. Daniel Carroll R. It is by far the best book I have ever read on the subject of how Christians should respond to immigration issues. The following are just a few quotes...
"For the Christian, Hispanic immigration can no longer be conceived as an anonymous mass of people or reduced to arguments over statistics. Many immigrants are brothers and sisters in Christ, with all the respect and attention this fact should engender in those of the majority culture who claim to love and follow Jesus. (60)"
"To turn away or to treat badly one made in the image of God ultimately is a violation against God. As a consequence, the topic of immigration at some level needs to be considered from a human rights perspective and not be defined solely in terms of national security, cultural identity, or economic impact... Immigrants are made in the image of God. (68)"
"To cling to a chosen lifestyle and schedule, define the permitted parameters of a neighborhood, and monopolize time just for oneself and one's family to the exclusion of the stranger - any stranger - might be rebellion against God and an ignoring of something dear to him. The biblical challenge to be hospitable to the stranger is set before the individual Christian and Christian communities, whether large or small. (94)"
"An appropriate response to the complicated situation in society will not come from detached, objective analysis, cost-benefit calculations, efficiency quotients, and cultural arguments. The decisions that are made and courses of action that are recommended should be commensurate with the life of Jesus - his actions, his teaching, his cross. Anaylisis and calculations are necessary, but they must be informed by more transcendent beliefs and other overriding life commitments. (139)"
"Christians, both of the majority culture and Hispanic, are not to exclude the 'other,' whether Christian or non-Christian. We are called to embrace the 'other.' We can embrace those who are different - and even those who have offended or wronged us - because we have embraced Jesus, who calls us to a self-sacrificing life for others. We embrace him, because he first embraced us. We take up that cross of forgiveness and hospitality because he took up his. (139)"
"For the Christian, Hispanic immigration can no longer be conceived as an anonymous mass of people or reduced to arguments over statistics. Many immigrants are brothers and sisters in Christ, with all the respect and attention this fact should engender in those of the majority culture who claim to love and follow Jesus. (60)"
"To turn away or to treat badly one made in the image of God ultimately is a violation against God. As a consequence, the topic of immigration at some level needs to be considered from a human rights perspective and not be defined solely in terms of national security, cultural identity, or economic impact... Immigrants are made in the image of God. (68)"
"To cling to a chosen lifestyle and schedule, define the permitted parameters of a neighborhood, and monopolize time just for oneself and one's family to the exclusion of the stranger - any stranger - might be rebellion against God and an ignoring of something dear to him. The biblical challenge to be hospitable to the stranger is set before the individual Christian and Christian communities, whether large or small. (94)"
"An appropriate response to the complicated situation in society will not come from detached, objective analysis, cost-benefit calculations, efficiency quotients, and cultural arguments. The decisions that are made and courses of action that are recommended should be commensurate with the life of Jesus - his actions, his teaching, his cross. Anaylisis and calculations are necessary, but they must be informed by more transcendent beliefs and other overriding life commitments. (139)"
"Christians, both of the majority culture and Hispanic, are not to exclude the 'other,' whether Christian or non-Christian. We are called to embrace the 'other.' We can embrace those who are different - and even those who have offended or wronged us - because we have embraced Jesus, who calls us to a self-sacrificing life for others. We embrace him, because he first embraced us. We take up that cross of forgiveness and hospitality because he took up his. (139)"
Friday, May 14, 2010
Growing Anticipation
I am heading to the Seattle area next week as a part of my Global Christian History course. It is being taught by Dr. Ray Bakke at his residence called Bakken. Anyone who has read this blog or knows about my recent life experiences knows how much of an influence he has been on my life. If you are unfamiliar with him, please check out some of the books he has written such as The Urban Christian, Street Signs, or A Theology as Big as the City. You will gain a great understanding of God's heart for us all to be reaching the lost with the love of Christ, especially in places that are often ignored by mainstream Western society.
A couple thoughts before I go. Please pray for Julie and I (she is going with me). Being involved in full-time urban ministry is very intense, although it is a challenge that we are very appreciative of and a calling that we are humbled by. Time away like this for the purposes of being equipped and refreshed is crucial for us. Julie's parents will be staying with the girls in Homewood while we are away.
Also, I guess I'll finish this post with a challenge to you (the reader). In this class I will be learning with and from many people who are quite different than me. I have taken a peak at the class roster, and it is quite an interesting group of people. They are from Washington, California, Texas, Arizona, Pennsylvania, Florida, India, and other countries. Many different races and nationalities are represented. The author of our main text book, Justo Gonzalez, is from Cuba. Our learning involves many different global and social perspectives. First, are you a life long learner? I think everyone should be, even if it doesn't involve a doctorate degree. Second, are you opening yourself up to perspectives from folks who are much different than you racially, demographically, etc.? For instance, if you are a middle class white conservative Christian American, how much of your worldview is being shaped by folks who look and think like you such as Glenn Beck or Rush Limbaugh? If that's true, maybe it's time to look into some other perspectives. The point is: be a life long learner, and be open to learning from others who are different than you.
A couple thoughts before I go. Please pray for Julie and I (she is going with me). Being involved in full-time urban ministry is very intense, although it is a challenge that we are very appreciative of and a calling that we are humbled by. Time away like this for the purposes of being equipped and refreshed is crucial for us. Julie's parents will be staying with the girls in Homewood while we are away.
Also, I guess I'll finish this post with a challenge to you (the reader). In this class I will be learning with and from many people who are quite different than me. I have taken a peak at the class roster, and it is quite an interesting group of people. They are from Washington, California, Texas, Arizona, Pennsylvania, Florida, India, and other countries. Many different races and nationalities are represented. The author of our main text book, Justo Gonzalez, is from Cuba. Our learning involves many different global and social perspectives. First, are you a life long learner? I think everyone should be, even if it doesn't involve a doctorate degree. Second, are you opening yourself up to perspectives from folks who are much different than you racially, demographically, etc.? For instance, if you are a middle class white conservative Christian American, how much of your worldview is being shaped by folks who look and think like you such as Glenn Beck or Rush Limbaugh? If that's true, maybe it's time to look into some other perspectives. The point is: be a life long learner, and be open to learning from others who are different than you.
Monday, May 10, 2010
Christians with Arms Outstretched
Jesus arrived on the scene to three groups of Jews who should have recognized him as the Messiah, but didn't. The quietists had withdrawn from the evil world in order to escape from everything. The compromisers were folks who acquiesced to the people in power in order to build themselves up and maintain their positions (no matter how pathetic those positions may have been). The zealots were angry and militant, seeking to overthrow those in power at any given time. All three groups of people failed to realize that the kingdom of God was at hand. They completely missed the point of why God had them here on this earth!
In modern Christianity we still have these same three groups of people. The quietist Christians believe the world has become too evil and they have withdrawn to their Christian safe places, essentially leaving themselves absolutely no influence on culture. The compromiser Christians can be found all around us, especially in America, where one can hardly tell the difference between their lives and those who do not believe in Christ. The zealot Christians are all around us, too, angry at the world, and with hate in their eyes as their fingers grip their megaphones at their rallies and buying up more guns and alienating themselves from as many people as possible who happen to think differently than they do. These three groups of people are also missing the point of why God has them here on this earth!
"The way of Christian witness is neither the way of quietist withdrawal, nor the way of Herodian compromise, nor the way of angry militant zeal. It is the way of being in Christ, in the Spirit, at the place where the world is in pain, so that the healing love of God may be brought to bear at that point. This perspective is deeply rooted in New Testament theology, not least in Romans 8. There Paul speaks of the whole creation groaning together in travail. Where should the church be at such a time? Sitting smugly on the sidelines, knowing it's got the answers? No, says Paul: we ourselves groan too, because we too long for renewal, for final liberation. And where is God in all this? Sitting up in heaven wishing we could get our act together? No, says Paul (8:26-27): God is groaning too, present within the church at the place where the world is in pain. God the Spirit groans within us, calling in prayer to God the Father. The Christian vocation is to be in prayer, in the Spirit, at the place where the world is in pain, and as we embrace that vocation, we discover it to be the way of following Christ, shaped according to his messianic vocation of the cross, with arms outstretched, holding simultaneously to the pain of the world and to the love of God." - NT Wright
We need to engage, folks. But, not arrogantly out of our own human effort which we assume represents God's perspective on how the world ought to function. It starts with our intimate relationship with Christ, out of an attitude of humility and God's sovereignty, out of prayer. Let's be Christians with arms outstretched to the pain of the world and to the love of God.
In modern Christianity we still have these same three groups of people. The quietist Christians believe the world has become too evil and they have withdrawn to their Christian safe places, essentially leaving themselves absolutely no influence on culture. The compromiser Christians can be found all around us, especially in America, where one can hardly tell the difference between their lives and those who do not believe in Christ. The zealot Christians are all around us, too, angry at the world, and with hate in their eyes as their fingers grip their megaphones at their rallies and buying up more guns and alienating themselves from as many people as possible who happen to think differently than they do. These three groups of people are also missing the point of why God has them here on this earth!
"The way of Christian witness is neither the way of quietist withdrawal, nor the way of Herodian compromise, nor the way of angry militant zeal. It is the way of being in Christ, in the Spirit, at the place where the world is in pain, so that the healing love of God may be brought to bear at that point. This perspective is deeply rooted in New Testament theology, not least in Romans 8. There Paul speaks of the whole creation groaning together in travail. Where should the church be at such a time? Sitting smugly on the sidelines, knowing it's got the answers? No, says Paul: we ourselves groan too, because we too long for renewal, for final liberation. And where is God in all this? Sitting up in heaven wishing we could get our act together? No, says Paul (8:26-27): God is groaning too, present within the church at the place where the world is in pain. God the Spirit groans within us, calling in prayer to God the Father. The Christian vocation is to be in prayer, in the Spirit, at the place where the world is in pain, and as we embrace that vocation, we discover it to be the way of following Christ, shaped according to his messianic vocation of the cross, with arms outstretched, holding simultaneously to the pain of the world and to the love of God." - NT Wright
We need to engage, folks. But, not arrogantly out of our own human effort which we assume represents God's perspective on how the world ought to function. It starts with our intimate relationship with Christ, out of an attitude of humility and God's sovereignty, out of prayer. Let's be Christians with arms outstretched to the pain of the world and to the love of God.
Saturday, May 8, 2010
Why Are You Running?
Do you know any Christians who are discouraged by modern events, so they throw their hands up and dream of withdrawing from this evil age? I run into them all the time! They seem to think that society has deteriorated so far that all we can do at this point is run away and wait for the second coming. Give up on the world, for it is a lost cause. In their thinking, perhaps we should withdraw from the mess? Maybe we should try to live in our own little Christians bubbles that we create for ourselves? Then, in our last ditch efforts to have our message heard, we could speak 'truth' to the lost by shouting it from the safety of our Christian islands.
This is a completely backward and unbiblical way of thinking. I just finished reading The Challenge of Jesus by N.T. Wright. I highly recommend this book if you are looking for ways that Christians can effectively impact culture in our contemporary society. The last two chapters, in particular, are profound.
Here is a quote: "We need to articulate, for the post-postmodern world, what we might call an epistemology of love. This is at the heart of our great opportunity, here and now, for serious and joyful Christian mission to the postmodern morass; some people are still trying to put up the shutters and live in a premodern world, many are clinging to modernism for all they're worth, and many are deciding that living off the pickings of the garbage heap of postmodernity is the best option on offer. But we can do better than that. It isn't simply that the gospel of Jesus offers us a religous option that can outdo other religous options, that can fill more effectively the slot labeled 'religion' on the cultural and social smorgasbord. The gospel of Jesus points us and indeed urges us to be at the leading edge of the whole culture, articulating in story and music and art and philosophy and education and poetry and politics and theology and even, heaven help us, biblical studies, a worldview that will mount the historically rooted Christian challenge to both modernity and postmodernity, leading the way into the post-modern world with joy and humor and gentleness and good judgment and true wisdom. I believe we face the question: If not now, then when? And if we are grasped by this vision, we may also hear the question: If not us, then who? And if the gospel of Jesus is not the key to this task, then what is? 'As the Father sent me, so I send you; receive the Holy Spirit, forgive and retain sins.' (195-196)"
So, I ask those questions to you. Are you running away? Why? If not now, then when? If not us, then who? The gospel message is just as powerful now as it has ever been, but you need to live it out by realizing that you have been sent on mission by God in this culture... today... right now... for all to see... for all to hear.
This is a completely backward and unbiblical way of thinking. I just finished reading The Challenge of Jesus by N.T. Wright. I highly recommend this book if you are looking for ways that Christians can effectively impact culture in our contemporary society. The last two chapters, in particular, are profound.
Here is a quote: "We need to articulate, for the post-postmodern world, what we might call an epistemology of love. This is at the heart of our great opportunity, here and now, for serious and joyful Christian mission to the postmodern morass; some people are still trying to put up the shutters and live in a premodern world, many are clinging to modernism for all they're worth, and many are deciding that living off the pickings of the garbage heap of postmodernity is the best option on offer. But we can do better than that. It isn't simply that the gospel of Jesus offers us a religous option that can outdo other religous options, that can fill more effectively the slot labeled 'religion' on the cultural and social smorgasbord. The gospel of Jesus points us and indeed urges us to be at the leading edge of the whole culture, articulating in story and music and art and philosophy and education and poetry and politics and theology and even, heaven help us, biblical studies, a worldview that will mount the historically rooted Christian challenge to both modernity and postmodernity, leading the way into the post-modern world with joy and humor and gentleness and good judgment and true wisdom. I believe we face the question: If not now, then when? And if we are grasped by this vision, we may also hear the question: If not us, then who? And if the gospel of Jesus is not the key to this task, then what is? 'As the Father sent me, so I send you; receive the Holy Spirit, forgive and retain sins.' (195-196)"
So, I ask those questions to you. Are you running away? Why? If not now, then when? If not us, then who? The gospel message is just as powerful now as it has ever been, but you need to live it out by realizing that you have been sent on mission by God in this culture... today... right now... for all to see... for all to hear.
Friday, May 7, 2010
Raising Kids to be Giants
My dad and I attended an event last week where Dr. John Perkins spoke. He is a nationally renowned leader in Christian community development and racial reconciliation. We both had the chance to meet him, and he was very engaging with both of us. Following the first section of the conference in which he delivered a passionate call for all Christians to engage in racial reconciliation and social justice, my dad said the following to him as the three of us spoke: "I hear what you are saying, but I wonder if my son here has taken your message too far? He moved my grandchildren into one of the most violent neighborhoods in Pittsburgh, where they are surrounded by gangs, drugs, prostitution, and boarded up homes. My granddaughter is the only white child in a school with over 500 black children. Their neighborhood is not safe. What impact do you think all of this is having on my grandchildren?"
As dad described the blight of the situation (and I love my dad's heart by the way... he has been very supportive of us), Dr. Perkins cracked a smile that kept getting bigger and bigger as the circumstances were described more and more dramatically. To answer the question, he put his arm around me, looked my dad square in the eyes, and said, "Listen to me, now. I know you think what your son is doing probably doesn't make any sense, and I don't blame you for being concerned. But... your son is giving your granddaughters an incredible gift. Mark my words... they are going to grow up to be spiritual giants! They will make a huge impact for Christ in this world because of their life experiences growing up!"
Of course I was so blessed by his answer, but my dad was really pleased, too. We live in a society which leads many kids astray, and many parents think they are helping their children by raising them in the safest circumstances that they can possibly find... the best schools, the safest neighborhoods, etc. Dr. Perkins' perspective, which I strongly believe in, is that we should not shelter our children from the brokenness in our world. Julie and I are modeling for our children how God calls us as Christians to engage culture, serve people who are hurting, and lead people to Christ's restoring and transformational love. Ministry does not happen in sterile conditions, and kids will not learn how to be transformational agents for Christ by living comfortably and at a safe distance from brokenness in our society.
As dad described the blight of the situation (and I love my dad's heart by the way... he has been very supportive of us), Dr. Perkins cracked a smile that kept getting bigger and bigger as the circumstances were described more and more dramatically. To answer the question, he put his arm around me, looked my dad square in the eyes, and said, "Listen to me, now. I know you think what your son is doing probably doesn't make any sense, and I don't blame you for being concerned. But... your son is giving your granddaughters an incredible gift. Mark my words... they are going to grow up to be spiritual giants! They will make a huge impact for Christ in this world because of their life experiences growing up!"
Of course I was so blessed by his answer, but my dad was really pleased, too. We live in a society which leads many kids astray, and many parents think they are helping their children by raising them in the safest circumstances that they can possibly find... the best schools, the safest neighborhoods, etc. Dr. Perkins' perspective, which I strongly believe in, is that we should not shelter our children from the brokenness in our world. Julie and I are modeling for our children how God calls us as Christians to engage culture, serve people who are hurting, and lead people to Christ's restoring and transformational love. Ministry does not happen in sterile conditions, and kids will not learn how to be transformational agents for Christ by living comfortably and at a safe distance from brokenness in our society.
Thursday, May 6, 2010
Words and Works
In my last post I discussed how words and works are both effective ways to spread the message of the gospel of Jesus Christ. The best example I can provide for that point is the life of Jesus.
Dr. Winn Griffin summarizes the point this way: Remember, the words and works of Jesus are identical. There is no difference between them. The works have the exact same meaning as the words. The words of Jesus announce that the Kingdom of God is at hand. The works of Jesus demonstrate what the Kingdom of God is like. His preaching, teaching, parable telling, and healing ministry were announcements of the fact that the Kingdom had arrived and the Rule of God would destroy the rule of Satan. One might say that these works not only demonstrate the Kingdom, they are themselves the inbreaking of the Kingdom." - God's Epic Adventure (193)
So how does this play out for you? Do you emphasize words over works as a Christ follower, or vice versa?
Dr. Winn Griffin summarizes the point this way: Remember, the words and works of Jesus are identical. There is no difference between them. The works have the exact same meaning as the words. The words of Jesus announce that the Kingdom of God is at hand. The works of Jesus demonstrate what the Kingdom of God is like. His preaching, teaching, parable telling, and healing ministry were announcements of the fact that the Kingdom had arrived and the Rule of God would destroy the rule of Satan. One might say that these works not only demonstrate the Kingdom, they are themselves the inbreaking of the Kingdom." - God's Epic Adventure (193)
So how does this play out for you? Do you emphasize words over works as a Christ follower, or vice versa?
Monday, May 3, 2010
Social Justice
Social justice has been a hot topic in American culture lately. Glenn Beck recently suggested that good Christians should leave their churches if they teach about social justice. I have several Christian conservative friends who are actually outspoken against social justice. They fear that a form of social gospel will replace personal evangelism as the mission of the people of God. I have several Christian friends who actively embrace social justice issues, and they fear that a personalized form of religion has taken over much of American Christianity and, as a result, Christians have given up on their neighbors and the needs of others in our society.
I cannot fault folks for having a vested interest in ensuring that what is being taught in churches is truthful. I do have some concerns, though, for Christians who are so outspoken against social justice. My first concern is that most of my conservative Christian friends who are so outspoken against social justice issues choose to live in places where they enjoy the benefits of functioning systems. They are disconnected from broken systems and the brokenness of people in need. I would like to ask them why they choose to live in a nice suburban neighborhood (not that I have anything against that). I would bet that they would give a social example for almost every reason they live there: good schools, good housing that gains value, good public works, good police work, functioning local government, good shopping, good potential for economic growth, etc., etc. I would suggest that the Christians who are most passionate about embracing social justice issues are folks who live in the midst of dysfunctional systems in places like the inner city. Their life experiences are the opposite of the suburban friends I just described: poor schools, poor housing options, dysfunctional public works, lack of police presence, dysfunctional local government, no good places to shop, few profitable local businesses, etc., etc. If you can see my point, it is very hypocritical for Christians living in functioning social systems to denounce the Christians living amidst broken social systems for wanting to improve their lives and the lives of others by engaging in social justice. I guarantee that if the Christians living in functioning social systems ever had a complete breakdown in their systems, they would suddenly have a renewed vigor in the value of Christians engaging in social justice. Or, better yet, they could come and live in my inner city neighborhood for a while to see what it is like. Then they might understand.
Second, both words and works have equal value in communicating the gospel message. Sometimes we are called to use words. Other times we are called to use works. One method is not more important than the other. To give an example of this, sometimes when people participate in a neighborhood clean up event or serve food to the homeless, they express disappointment to me that somehow their time was wasted because they didn't have a chance to share the gospel. Actually, they did just share the gospel through their works. Maybe they'll be called to use words in the next situation that God places them, but in this instance of service they did share the message of Christ's love. Jesus did this all the time!
Notice I am not talking about abandoning the revolutionary and subversive message of the love of Jesus Christ. I am talking about engaging even more in utilizing all means of sharing Christ's love. The message of the gospel of Jesus Christ should never be watered down. God chooses to work through us through words and works. Christians should be engaged in both personal evangelism and social justice. For the Bible tells us so...
I cannot fault folks for having a vested interest in ensuring that what is being taught in churches is truthful. I do have some concerns, though, for Christians who are so outspoken against social justice. My first concern is that most of my conservative Christian friends who are so outspoken against social justice issues choose to live in places where they enjoy the benefits of functioning systems. They are disconnected from broken systems and the brokenness of people in need. I would like to ask them why they choose to live in a nice suburban neighborhood (not that I have anything against that). I would bet that they would give a social example for almost every reason they live there: good schools, good housing that gains value, good public works, good police work, functioning local government, good shopping, good potential for economic growth, etc., etc. I would suggest that the Christians who are most passionate about embracing social justice issues are folks who live in the midst of dysfunctional systems in places like the inner city. Their life experiences are the opposite of the suburban friends I just described: poor schools, poor housing options, dysfunctional public works, lack of police presence, dysfunctional local government, no good places to shop, few profitable local businesses, etc., etc. If you can see my point, it is very hypocritical for Christians living in functioning social systems to denounce the Christians living amidst broken social systems for wanting to improve their lives and the lives of others by engaging in social justice. I guarantee that if the Christians living in functioning social systems ever had a complete breakdown in their systems, they would suddenly have a renewed vigor in the value of Christians engaging in social justice. Or, better yet, they could come and live in my inner city neighborhood for a while to see what it is like. Then they might understand.
Second, both words and works have equal value in communicating the gospel message. Sometimes we are called to use words. Other times we are called to use works. One method is not more important than the other. To give an example of this, sometimes when people participate in a neighborhood clean up event or serve food to the homeless, they express disappointment to me that somehow their time was wasted because they didn't have a chance to share the gospel. Actually, they did just share the gospel through their works. Maybe they'll be called to use words in the next situation that God places them, but in this instance of service they did share the message of Christ's love. Jesus did this all the time!
Notice I am not talking about abandoning the revolutionary and subversive message of the love of Jesus Christ. I am talking about engaging even more in utilizing all means of sharing Christ's love. The message of the gospel of Jesus Christ should never be watered down. God chooses to work through us through words and works. Christians should be engaged in both personal evangelism and social justice. For the Bible tells us so...
Sunday, May 2, 2010
Christians Engaging Culture
Jesus calls us as Christians to engage culture as a result of being in relationship with him. All too often, however, Christians withdraw from culture and leave it to people who do not follow Christ to shape the world. We create Christian bubbles for ourselves and our families. That is escapist theology, and it is unbiblical.
We do not need to run away from messy environments and brokenness. Instead, the Holy Spirit empowers us to bring light into darkness. Amazingly, God chooses to work through us. This is why Christians should always be leading the way in such areas as cross-cultural relationships, racial reconciliation, local outreach, global outreach, and much more.
Neutrality and indifference to culture are not an option. Fear keeps Christians marginalized in society, but the Holy Spirit empowers us to engage.
We do not need to run away from messy environments and brokenness. Instead, the Holy Spirit empowers us to bring light into darkness. Amazingly, God chooses to work through us. This is why Christians should always be leading the way in such areas as cross-cultural relationships, racial reconciliation, local outreach, global outreach, and much more.
Neutrality and indifference to culture are not an option. Fear keeps Christians marginalized in society, but the Holy Spirit empowers us to engage.
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