I may be slow on the uptake. It is a realization as I grow older that I am not as quick to change my ways as I would like to think. The latest way this has dawned on me is in my thinking and appropriating the reality of my evangelical/traditional upbringing. I have heard for years now and even at times taught about the intellectualization of the Christian Faith. I have at times been very adamant about the detrimental effect of making the Faith a rational and verifiable enterprise. Yet, the older I get the more I realize the roots of one’s tradition are very difficult to uproot?!

Recently, the implications of this rationalized faith have become even more graphic to me as I began to see how a faith that is unduly focused on right belief and doctrinal purity begins to erode a faith that finds any moorings in emotion, intuition or behavioral practice. In the evangelical world I grew up in and was educated in - the premise was our Faith had reasons. Our entering into a life with Christ was no “leap in the dark” I was told - Christianity was a rational faith that was soundly rooted in facts verifiable by science and history and archeology and, and, and… The result of such a presupposition was that our Faith moved away from the story of Scripture to be situated on premises, principles and propositions taken from Scripture. Our theology moved from the story of Creation and Promise; Incarnation and Atonement; and Community and Restoration to one of Justification and Sanctification among other theological constructs (now I know that this is not necessarily incompatible - but the move away over time can become one that is irreconcilable). I grew up in a faith that taught me to trust in my positional standing before God on the basis of a forensic justification. Right belief provided me a right standing - and it was something that was true - the evidence demands a verdict.

A faith that is proportionally more situated in the head is one that over time grows to be a faith that is cold, less relational more rational, focuses on being right more than living at peace with others and seems to more easily slide into a lifestyle of legalism. A broad brush stroke I admit - but in my experience a brush stroke that contains a good deal of reality (exceptions aside). In this move among conservative Christians moving from a faith rooted in God’s story to a faith rooted in rational, scientific study a divorce has take place - between the head and heart; between Systematic Theology and “Practical” Theology; between scholarship and spirituality.

Over the past ten to twelve years I have noticed a resurgence of concern regarding this “divorce.” I have read much and become hopeful that a reconciliation between Systematic Theology and Practical Theology (would we call this Narrative Theology?) can take place. What I would like to suggest is that a new (really an ancient) conception of faith is needed. Doubt is not the opposite of faith. Certainty is. Our Christian Faith is not first and foremost a provable enterprise that we can know with certainty. If so - than we are not in the business of faith. Faith does demand an element of trust in the midst of UNcertainty (and if that is true doubt seems to be the companion of faith?!). The ancient conception of faith was a holistic acceptance of God’s existence, God’s nearness and God’s involvement in Creation that demanded a response of head, heart and hand. The ancient conception of faith shows that because we believe that God spoke we therefore align our behavior and relationships on the basis of our trust in God’s goodness, greatness and faithfulness (think the birth of Isaac, the blood on the door frame, the walking into the Red Sea and the Jordon, the fire consuming the sacrifice, the Virgin birth, walking on water, etc.) How does this faith grow - I would say it is a wedding of right belief AND right relationships AND right practices. For too long we have emphasized belief with very little concern for the place of practices and community in the development of our spiritual lives. The place of a mystical union with God and the community of God’s people has a necessary part in restoring God’s image in each of us. The place of right practices (baptism, eucharist, biblical worship, serving others and spiritual discipline) also must be elevated to new heights if we are to see God’s people move beyond head knowledge to be transformed into those who are marked with the image of God.

Well I have diagnosed more than prescribed for sure in this post - hopefully I will return to this theme and look at the ramifications such a reconciliation would have in youth ministry.

But, enough for now - Peace.

So often when I think of eating - I am thinking how do I fill this necessary need that I have for nutrition; to ease my hunger; to care for my family. These are not, out of hand, bad things - but is this all there is to “eating well.” Of course not. There is eating nutritious, eating in moderation, eating organic and well produced foods, eating well cooked and safe foods, etc. - there is so much to eating well. Again - is there more to this aspect of our created order?

I think so.

Well beyond filling our bellies with “good” food; there is that often overlooked aspect to eating well with regard to who we are sharing our meal. Biblical scholars refer to this as “Table Fellowship.” It is a feature of the New Testament that is hard to overlook. We often observe that Jesus’ critics refer to Him as, “a friend of sinners;” but I don’t know if we look closely enough or model the cause of such a charge.

In the first century of our common era mealtimes were far more than occasions to consume nourishment. Being invited to share a meal and eat well reflected a bond of friendship, intimacy and unity. When Jesus chose to invite folks from all walks of life (women, tax collectors, zealots and “well-known” sinners) to share a meal together Jesus was pushing social practices that spoke loud and clear. Jesus’ radically inclusive table fellowship presented a living parable which was announcing and redefining the in-breaking of God’s Kingdom reign on earth.

What do our meal times say about us?

I have had the opportunity to share some wonderful meals this past week. Meals that transcended consuming for physical nourishment - they nourished the soul. It was all about “eating well.” It was about a “Jesus-kind” of table fellowship.

Who is sharing your table? Are you “eating well” these days?

It demands we slow down. We look around. We extend an offer. In order to open our lives and widen our table… to really eat well.

Wisdom from the ascetics in the desert from Thomas Merton’s The Wisdom of the Desert.

Some powerful truth(s) about our view of others from hermits!

“One of the elders said: A monk ought not to inquire how this one acts, or how that one lives. Questions like this take us away from prayer and draw us on to backbiting and chatter. There is nothing better than to keep silent.” (p. 74)

“Abbot Moses said: A man ought to be like a dead man with his companion, for to die to one’s friend is to cease to judge him in anything.” (p. 75)

“Once two brethren came to a certain elder whose custom it was not to eat every day. But when he saw the brethren he invited them with joy to dine with him, saying: Fasting has its reward, but he who eats out of charity fulfills two commandments, for he sets aside his own will and he refreshes his hungry brethren.” (p. 77)

It is such a beautiful and glorious thing when heaven touches earth. It is always an awe inspiring moment to glimpse some evidence of God’s Kingdom revealed here. It is what I sensed as I read the post written by Jeremy Bouma.

For two years I taught middle school in a rural Virginia school. It was a meaning-filled and life-changing experience - one I treasure to this day, with great memories, so many lessons learned and besides what I gained, I loved teaching. It also gave me a new perspective on what kids (and my child) endure at school - the stresses, the competitiveness, the social pressure and for many the cruelty of their peers. I also witnessed the special kind of rudeness that many kids reserved for the lunch room (often at the expense of those who served them).

So it was especially touching to read Jeremy’s post, here is how he begins,

So about a month ago a high school senior whom I mentor at the church I’ve begun interning at wrote me an email. Here is a piece of it:

Oh! And I have a question for Jon, but I’ll run it by you quick too. I want to organize a dinner for our lunch ladies at school. Do you think it’d be possible to use the kitchen and tables at Fellowship? Cam and I have been chatting about it a little bit, and thought it was a good location, if it all worked out.

I positively melted!

Two graduating seniors from a local public high school wanted to love on the ladies who have served them for four years by providing a dinner at our church!

How
cool
is
that?!

Continue reading Jeremy’s post entitled, This Is Why I Do What I Do here.

ht - light lady

If we are going to be passionate about the God of the Universe we must come to terms with God on God’s terms not our own. A god of our own construct is no god - but an idol of our own creation. God must be appreciated as God truly is; revealed on the terms God has determined and employed: through the created order and through the special revelation of Scripture. We need our faulty and incomplete images of God refreshed and re-oriented often for our calibration to understand and appreciate God seems to be easily skewed. The prescription for me is regular time in reflection/meditation on a portion of Scripture accompanied by being attentive to God’s presence in silence. Through doses of scriptural reality and times just “being with God” my life is reordered and my passion for God reignited.

“The Church has surrendered her once lofty concept of God and has substituted for it one so low, so ignoble, as to be utterly unworthy of thinking, worshipping men. … We have lost our spirit of worship and our ability to withdraw inwardly to meet God in adoring silence.” (A. W. Tozer. The Knowledge of the Holy. The Attributes of God: Their Meaning in the Christian Life. New York: Harper and Row. 1961. pg. 6).

Just noticed this as I was praying this past week.

Our Father,

Amen

In the prayer Jesus taught us, besides being obligated to pray in this manner - I am only obligated to forgive - each of the other items in this prayer are requests, praise or acknowledgement of God as being God.

Help me be merciful as You are merciful, Father.

I have been asked what is so great about St. Benedict. From my perspective I really find the following fascinating:

1. St. Benedict was trying to reform the church from it’s laxness and compromised position of being wed with the state. He was trying to regain the counter-cultural-ness of Christ’s Kingdom. I love that radical spirit and that passion for bringing an alternative way of life - and wait for it - he bases his model for radical Christian living on the family!

2. St. Benedict is a Church Father all can relate to and emulate. He was a layman (not a priest); he desired to reach out and minister to and with whomever God brought along his path (ie - Benedictine hospitality); and no one tradition can call him their own (Benedict is pre-Great Schism and pre “reformation”).

3. St. Benedict makes the four Gospels the model for directing our life. His way forward was thoroughly Christological. In the prologue of the Rule he invites the reader to follow a new life and to “make the Gospels our guide.”

4. As I mentioned yesterday - I also like the extremes, even paradox, that Benedict weaves into the lives of those who follow his rule - stability and constant conversion; work and leisure; flexibility and asceticism; cloistered yet hospitable - and of course his commitment to guiding the day by the liturgy of the hours (the work of God) and the recitation of the psalms.

5. St. Benedict is not for those who are “really serious” or some graduate level spirituality for the “super pious” - St. Benedict was writing for the average Christ-follower. He again writes in the Rule that his purpose is, “to erect a school for beginners in the service of the Lord.”

Benedict is for beginners!

Today is “Shrove Tuesday” (or pancake day). The Tuesday before Ash Wednesday and the commencement of the Liturgical season of Lent was traditionally a day for eating pancakes, donuts or other pastries - eating a bit too much! This practice developed to dispose of “extravagant” foods like eggs, milk and sugar in preparation for entering into the liturgical 40 day fast of Lent. A great practice. It seems to me that such rituals and practices help to build active reminders and bodily reminders of our spirituality. It seems that our faith needs such reminders. It seems that following a God we cannot see and grasping onto written scriptures could easily be reduced to an intellectual exercise; and that rituals, practices, seasons and interruptions would serve to help us move ideas to practice and propositions to action and beliefs to behaviors.

You see where I am going?

So why do so many Evangelical expressions of Christianity avoid Shrove Tuesday, Ash Wednesday, and the observance of Lent? (equally disturbing is the almost universal accommodation to and observance of Mothers Day, Fathers Day, July 4 and Superbowl Sunday) Why would we avoid physical observances that put our faith into action? Why would we dissect our faith of those rituals and practices that make our religion more sensory? It is confusing to me and I grieve over this lack of integrating our mind with our heart, hands and feet.

The real tragedy is that this seems in my mind to make our faith something we alone can accomplish. It makes our faith a faith of the mind and intellect. It becomes a belief system. It becomes something I can assent to and control and make sense of intellectually. A faith with few practices and interruptions and ceremonies becomes less of a faith I observe and more of a belief I hold. And when I am able to be in control of my “faith” it becomes a faith I follow. It is something I accomplish in the day to day (for the most part) in my power. Faith dissolves to a belief. Not an active reliance. Christianity with no need for Christ. A Christless Christianity is a faith without power.

Jesus chastised the Pharisees for this very error, “Are you not in error because you do not know the Scriptures or the power of God?” (Mark 12:24) We can fall into two kinds of error:

doctrinal error - based on ignorance or misunderstanding, and
experiential error - based on the denial of God’s powerful reality in our lives.

I think when we scrub our religion of it’s rituals, observances, interruptions, feasts, and festivals we push people to become obsessed with doctrine to the detriment of daily encountering God’s power in daily living. J. I. Packer wrote about this more than 30 years ago warning there is a great difference between knowing about God and knowing God.

Will we find ways to mark our lives by living out our faith together? Just as we don’t send a team out to compete on the field of play without time in the gym or road exercising - why do we assume that we would have a vital faith with fat heads and no exercising?

The Eastern Church calls us to embrace Christification. That we must help one another become “Christified.” To become like Christ. Not just know all about Him; or encourage one another with platitudes about Him; or be able to recite His teachings but to take on His life, priorities, attitude, character and actions.

May we restore the church to embrace ways to help one another exercise our faith that we might be Christified.

“He became what we are, that we might become what He is.” - Athanasius

From the first notes you know this is the david crowder* band. There is so much to enjoy and find and admire and yes emulate on this newest release, Remedy. It is probably a bit more accessible than A Collision. I can hear church’s, youth groups, and fellowships of all sizes putting there own spin on many of the tunes that Crowder and company have to offer this time round. (A Collision was a bit less accessible in my opinion - yet ground breaking in another sense - it clearly took “worship music” to a whole new level and experience.)

What I really find refreshing this time out with remedy…

This is corporate - you find very few references to “me” and “I” and tons of “we” and “us.”

This is a wonderful set of music that tackles both the transcendence and immanence of God. The music is filled with the reality and the implications of God’s presence. Wonderful stuff.

This is missional worship. Worship that helps us thank, exalt, lift up, praise and glory in our God who has come to save us. Worship that challenges and engages us in the part we have to play in the unfolding epic that God has come to save us.

There is hope filling and undergirding the message of Remedy. Check out these lyrics:
“…everything will change
Things will never be the same
We will never be same.” (from “The Glory of it All”)

“Oh surely we can change something;
Oh, the world’s about to change,
The whole world’s about to change.” (from “Surely We Can Change”)

I felt my whole being swell up with hope as Crowder sang “The whole world’s about to change” - the first time I heard it.

Yes there are plenty of anthems (youth rooms watch out- and they will have all kinds of new treats and feats of loudness in San Diego, St. Louis and Atlanta - YS!) There is also just quality stuff a great remake of one of Crowder’s first (and finest) tunes - Rain Down (from back in the UBC days); and a great song/psalm/prayer in the tradition of Francis Assisi’s Peace Prayer; and a beautiful re-working and amending to a “great Hymn of the church”.

[This release and it’s content also raises a question… so did I miss an announcement - is there going to be an “Everything Changes Tour” with Crowder and McLaren? This disc seems to drip with a message and a tone that is VERY consistent with McLaren’s new book (Everything Must Change).]

So what is the scoop? This is a great gift to the church - may we enjoy, use and celebrate with Crowder’s Remedy.

“Let us be the remedy
Let us bring the remedy.” from the song titled, “Remedy”

original post appears here - in Christ

I have been doing further thinking and research in this area and it supports this idea that a dominant image in Paul’s writing is this phrase or metaphor of, “in Christ.”

In Ephesians 1.1-14 this phrase appears 12 times (…in Christ, or …in Him).

In Pauline literature in the Newer Testament it appears 164 times.

Statistics alone don’t tell the whole picture - but clearly there is an emphasis on this concept that can’t be denied in it’s repeated use.

So now I am thinking about the issue - if I am as a follower positionally “in Christ” - am I on the periphery or am I making myself available and taking steps to move to the center, “in Christ.” Am I becoming more unified or am I making moves that are out of keeping with being, “in Christ.” May I and may we become more unified and reach what the Eastern Church calls, Theosis (although Theosis sounds like you have a bad case of God - it could be translated, to be ONE with God).

Any thoughts on this?