Why The Bible Is Insufficient For Mission

“Then you will know the truth and the truth will set you free.” (John 8:32)

For about seven months last year I worked as a project manager, creating branding strategies and building websites for non-profits and social enterprises. The business was built around code-writers, SEO engineers, and content writers, most of whom were basically the postmodern equivalent of pagans. They all knew my ministry background, which made for some really interesting interactions. One of the things I discovered there was how much I enjoy pagans.

So fun.

The owner, a Christian, brought in a local pastor to act as a “corporate chaplain.” He’s a great guy – young, warm, and very approachable. He has a Bachelors in Bible or music, I think, from a Christian college. He’d come by every Wednesday and chat it up with people.

So painful.

When our chaplain was introduced to the staff there was an awkward moment that basically determined his future there. After briefly introducing him, the owner turned the meeting over to the new chaplain. He very sensitively articulated his open availability to anyone who “just needed to talk” through any kinds of issues; depression, grief, anger, etc. He was there to listen and help. Everything would be confidential. Then he looked to the staff,

“Any questions?” he asked. People sort of looked around the room for a moment until one young woman raised her hand.

“Uh, yeah,” she said, “Do you have any actual training for this sort of thing, like a psychology degree or grief counseling courses or something?”

“Well, no,” he said, “but like all of you I’ve lived life and as a pastor I have good experience helping people with…”

It really didn’t matter what came out of his mouth after that. He was done. Being a pastor meant nothing to them because as far as they’re concerned the Bible has little or no bearing on the actual knowledge required to help people deal with psychological pathologies. There are professionals for that. The chaplain is a great guy, but he has an impossible task if he relies solely on his credentials as a pastor.

This is the dominant cultural we enter as post-Christian missionaries. We cannot rely on an inherent respect for Christianity as a body of actual knowledge (a major point Willard makes in Knowing Christ Today). The Bible is generally seen as a collection of opinions – most of them hopelessly archaic.

That’s why it’s pointless to keep using Reformation debates as a distillery for producing the gospel we offer. Those are Christendom debates. Nobody in post-Christendom cares about the difference between Calvinism and Arminianism. Nobody really cares what you believe about Hell or the nuances of God’s sovereignty (unless it gives them a convenient excuse to dismiss you), because most of them don’t believe in Hell or a sovereign God in the Calvinist sense, and they couldn’t care less what a book of ancient opinions has to say about it, except from maybe an historical-literary perspective (and as T.S Eliot said, to take the bible seriously as literature is a sure sign that you don’t take it seriously at all). None of them cares about a grace vs. works debate because, quite frankly, despite what Reformed preachers and theologians say, nobody outside the church is trying to earn their way into heaven. Hard-core Reformed folks have an absurd habit of turning every human thought into Pelagianism because that’s what must be done to justify an archaic theological construct. If your orthodoxy depends entirely on a particular kind of heresy then your first task is to convert the world to your heresy before you can convert them to your gospel.

You have to condition people to care about this stuff. For most regular folks who don’t believe in Christ, seeing churches and Christians stake out rabid territory on these topics is like watching two Phrenologists fight for customers by arguing the finer tenets of their trade.

For people who haven’t been doctrinally conditioned yet, all they really care about is this: are you competent to help me solve my problems. If you’re a mechanic, can you really fix my car? If you’re a teacher, can you help me understand something in such a way that my life is better equipped to deal with the actual reality in which I live?

Who in Christianity today, has consistently demonstrated they possess a body of knowledge which produces people who actually resemble Christ himself? I’m not asking who is the most articulate preacher, or the most venerated scholar, or who leads the biggest church, or who writes the best books. Those accomplishments may constitute competency in leadership, logic, prose or marketing, but not necessarily competence in Christlikeness.

So, merely pointing to what the Bible says or being able to articulate the nuances of a theology are largely useless skills for a post-Christian missionary. That’s not the kind of knowledge people want or need. And yet, one of the curiosities of a dying Christendom is that entrenched factions are getting increasingly louder and more shrill about these very issues as they fight over a dwindling market share. The huge missiological problem that results from such public bickering is that it actually undermines our claims of authority in the very kind of knowledge people desperately do want and need – and which our grasp of the Bible is supposed to foster.

Ironically, then, the Bible alone is insufficient for this task. We can’t keep pointing to it and shrugging our shoulders as if to say, “Hey, I’m not the one who said it, He did.” We have to take responsibility for actually becoming competent practitioners of the vocation to which we have been called through the person we claim to have found within those sacred pages. This is why Jesus’ comments about the truth “setting us free” came not after a discourse on education or theological savvy, but after an exhortation to follow him obediently.

To the Jews who had believed him, Jesus said, “If you hold to my teaching, you are really my disciples. Then you will know the truth, and the truth will set you free.” (John 8:31-32)

Knowing and following Christ is the knowledge that liberates because it actually brings us closer to the Kingdom reality of God in which we live, much like a mechanic’s knowledge liberates us by fixing our car.

Who then, like Paul, is willing to look the world in the eye and say, “Imitate me. I know how to be like Christ,” (1 Cor 11:1) and then go out and prove it? Whoever does will have no trouble being taken seriously.

Technorati Tags: Bible, character, Christianity, Christlikeness, Dallas Willard, Jesus, Knowledge, Paul, Pelagianism, Reformed, T.S. Eliot

Todd Hunter and the Rebranding of Christianity

There’s a very interesting interview with Todd Hunter posted today at ChristianityToday.com. For those of you who don’t know, Todd was formerly the director of the Vineyard Churches in the U.S., through which I am ordained. Back in the late nineties Todd caught the post-modern bug and that’s when things got interesting. Todd stood up at a Vineyard national pastor’s conference ten years ago in Anaheim and offered his vision for what he thought the Vineyard should become (click here to download, “The Church That I Would Build” by Todd Hunter). In his words, he wanted to build a movement of “Godward, missional, communities.” That conference was a watershed event for me, the beginning of a major transition in my theology, and Todd’s original vision remains a significant source of inspiration for my own journey as a church planter.

If you go back and read between the lines of that vision you’ll discover that Todd essentially predicted the emerging and missional movements (of course, he doesn’t predict Emergent or its demise, that’s something entirely different). Well, the Vineyard didn’t bite, and Todd moved on to get more involved in what would later become the emerging church movement.

Continue reading…

Technorati Tags: character, Church, marketing, missio dei, Psalms, Todd Hunter, training

The Mega-Freeloader Church

In 2005 the Hartford Institute of Religious Research conducted a “Megachurch Report,” among 1210 “mega-churches” in the United States at that time (qualified by having an average weekend attendance of over 2000). This was double the number that existed in the year 2000. These churches had a total average attendance of 3612 people every weekend (most are 2000-3000, while a few are over 10,000).

How effectively are these churches making disciples? This is a notoriously difficult question for church leaders and observers to answer, but what if we took just one indicator; volunteer service. I think most would agree that serving according to your gifts through ministries like outreach, children’s ministry, admnistrative support, prayer ministry, counseling, etc. would be at least one obvious fruit of living in a covenant relationship with your community of faith.

Continue reading…

Technorati Tags: character, Church, community, consumer church, gifts

Discipleship As Fitness

This is Part 4 in a multi-part blog series laying out a philosophy for spiritual formation. You can read the earlier installments here: Part 1: Everything is Spiritual, Part 2: Everything is Worship, and Part 3, Grace Takes Practice.

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In Part 2 I said that a good way to subvert the modern spiritual prejudice of dualism, while also overcoming the false-dichotomy between grace and work, is to take advantage of the biblical correlations between the principles of spiritual formation and physical fitness training.

What, then, can we observe about physical fitness that biblically correlates? We’ll begin with a definition. Crossfit, a grassroots fitness training organization, defines physical fitness in this way:

“There are ten recognized general physical skills [...]  you are as fit as you are competent in each of these ten skills [...] The essence of this model is the view that fitness is the ability to perform at any and every task imaginable.” (Glassman 2002:2, emphasis added).

In other words, physical fitness is no single function. This is a paradigm-shifting claim, so let me use an example: Let’s say a person excels at bench press – they are able to push hundreds of pounds –  but that’s all they’re really good at. Are they truly “fit?”

According to Crossfit, the answer is “no.”

If a person excels at only one or a few areas of physical strength or endurance, then they’re not truly fit because true fitness is the ability to perform well at the broadest possible set of physical tasks. The truly fit person is strong in all areas.

This comprehensively-oriented definition returns us to the holistic purpose of physical fitness. For example, the bench press alone is an inadequate indicator of fitness because the purpose of physical fitness is not to be able to push weight away from our chests, or to have large pectoral muscles, or to look good without a shirt on (that might be someone’s purpose, of course, but that would make them foolish); rather, the purpose of fitness is to live well (i.e. physically healthy, strong, and capable of dealing with life’s physical challenges and emergencies). Crossfit understands this, and states,

“Our specialty is not specializing. Combat, survival, many sports, and life reward this kind of fitness and, on average, punish the specialist.” (Crossfit Journal 2002:2, emphasis added).

In other words, fit people are equipped overall to live better, precisely because they ready to respond well to the physical demands of life’s circumstances. Jesus indicates the very same purpose for spiritual formation, saying, “I have come that they may have life and have it to the full” (John 10:10). The purpose of spiritual formation is to live life well (i.e. spiritually healthy, strong, and capable of dealing with life’s spiritual challenges and emergencies). Spiritually fit people are equipped to live better because they are ready to respond to any circumstance from a heart of genuine goodness or “righteousness.”

This is what it means for people to fulfill their vocation as the eikons of God, resembling and reflecting his image, and becoming a dwelling in which He lives by his spirit (Eph 2:21-22).

For example, I have a friend who was a competitive weight lifter. He was 6′ 4″ 335 lbs, able bench press over 600 lbs and dead lift over 800 lbs. That is a truly world-class level of performance in those exercises; there are only a handful of people in the world who can do that. However, one day he and I and some other friends were boating when we decided to stop in the middle of the lake for a swim. We all jumped in and enjoyed the water. But my weight-lifter friend had a tough time swimming. His body just wasn’t well-formed for swimming, so after a few minutes he said, “I’ve got to get back in the boat.” Not wanting him to feel awkward about it, we all climbed back in. Now, the boat didn’t have a ladder, so we all had to grab the top bar and pull ourselves up over the rail from the water below. Anybody who has ever done this knows it isn’t easy, but we all managed.

All of us, that is, except my Herculean friend. Even though he could bench press over 600 lbs, he wasn’t able to pull his own body back into the boat. It took four of us pulling from inside to get him back in. I thought to myself, What’s the point of all that training if you’re not even able to keep yourself from drowning?

Have you ever met people who were like that spiritually? Maybe they could rattle off bible verses for any occasion, or pray beautiful and elaborately sincere prayers, or preach with incredible power and charisma…but their actual lives turn out to be a mess (often these are our leaders!). It’s like they can’t even pull themselves back into the boat.

What’s the point of that?

(There are those who will object at this point and say that the gospel is all about “not being able to ever pull yourself back into the boat.” In fact, there are entire denominations who cling to this. But they’re wrong. They’ve confused the call to repentance with the life of wisdom and maturity. It’s true that the latter always depends on the former, but the former doesn’t exclude the cultivation of strength and virtue – it empowers it. Saying that we’ll always be miserable sinners is like telling an alcoholic they’ll not only always be an alcoholic, but they’ll always be drunk too. The difference is significant.)

Jesus embraces this same kind of broad, generalized definition of spiritual fitness in the Sermon on the Mount (Matt 5-7) where he describes a total life of goodness across a broad variety of circumstances. For Jesus, the people of the Kingdom are not just honest, or kind. They’re honest, kind, perseverant, tolerant, humble, gracious, merciful, etc. They turn the other cheek, go the extra mile, bless those who curse them and show generosity even to their enemies. In fact, they’re such comprehensively good people that they are “the light of the world.” As such, they are literally a blessing to the earth, which make them the fulfillment of the original Abrahamic covenant (Gen 12) and the eschatological hope of Judaism (Isa 2:1-5) as well as the Sermon on the Mount and all the teachings of Jesus’ earliest followers.

Hence, the only way to know if someone is physically fit is to observe as many indicators as possible and infer fitness. One cannot know if someone possesses true physical fitness without observing their performance amid a variety of exercises; running, swimming, climbing, pull-ups, etc. The better one performs in all exercises, the more fit that person is. Poor performance in any area is an indicator of weakness and an opportunity for growth.

The same is true for spiritual fitness. One can only observe as many traits as possible and infer good spiritual formation. Strength in any one area – such as church attendance, faithful giving, volunteerism, etc. – doesn’t indicate good, mature character. Only the demonstration of ethical strength in as many areas as possible is a good test of character. This is why Jesus and Paul both teach us to observe the overall fruit of people’s lives in oder to determine authenticity and maturity (Matt 7:18; Gal 5:22; 1 Tim 3:1-13).

The implications of these observations are critical for spiritual training: a broad definition of spiritual character requires both a broad assessment and a broad training regimen. It is simply inadequate to limit spiritual training to a few religious activities such as reading the bible, petitionary prayer, tithing, and congregational singing. This would be akin limiting an athlete to only three or four exercises and expecting them to become comprehensively fit. Our physiology just doesn’t work that way.

Neither does our spirituality.

Moreover, limiting spiritual formation to a sequestered set of religious practices simply perpetuates the false dualism of spirit vs. body and the fragmented modern worldview of the sacred vs. the secular. As we’ve observed, all of life is worship – therefore, all realms of life must be seen as the training ground of the spirit. In fact, the broader the training the better the overall fitness.

Advantages of the Fitness Model

There are several advantages understanding the Christian life in terms of the physical training metaphor. First and foremost, it’s thoroughly Biblical. Jesus and Paul both taught a spirituality that is deeply rooted in tangibly observable character development, and Paul directly correlates this character development by analogy to physical training. Moreover, there appear to be several correlations between the dynamics of spiritual training and physical training, including method and purpose.

Second, this model is conducive to a lifelong perspective. Everybody understands that remaining physically fit requires ongoing, lifelong training. One of the  weaknesses of the modern church approach is that discipleship programs are often short-term, classroom-oriented, and event-focused – leading to a course-completion attitude toward discipleship: that is, once the class has been completed, the discipleship training is done. By contrast, genuine spiritual training requires a lifelong commitment to self-discipline, one of the significant points Paul is making in 1 Corinthians 9:24-27.

Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. Therefore I do not run like someone running aimlessly; I do not fight like a boxer beating the air. No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.

Research, too, indicates that a posture of lifelong learning is critical for leaders to minister successfully through the end of their lives (Clinton 1994). Certainly the same must be true not just of leaders, but of all believers.

Third, “discipleship as fitness” is conducive to creating a community of radical commitment. Everyone understands that the kind of training which leads to physical fitness is intensive and costly – which is why most people never try, and those that do mostly don’t. Christian discipleship is no less costly. As G.K. Chesterton pointed out,

“The Christian ideal has not been tried and found wanting, it has been found difficult and left untried.”

A church built on the principle of lifelong spiritual training would likely attract the highly motivated and quickly eliminate the unmotivated. If, as I’ve claimed, one of the problems in Church today is the masses of people who are uncommitted to discipleship, yet consume most of the resources (i.e. the 80%), then a truly “missional” church based on the great commission must be willing to regularly eliminate of the unmotivated.

Jesus did this all the time: he eliminated the unmotivated by teaching in parables (Mk 4:12), by having radically high expectations (Lk 9:57-62), and by teaching very hard truths that he knew would drive away those who were following only to have their immediate needs met – which turned out to be the majority (John 6:25-71).

Fourth, this approach also helps dismiss the false dichotomy between belief and behavior, faith and work. Certainly belief is primary: one wouldn’t train rigorously day-after-day without believing that such training was profitable. Indeed, without some measure of belief one won’t even begin. As Dallas Willard asserts,

“The will must be moved by insight into truth and reality. Such insight will evoke emotion appropriate to a new set of the will. That is the order of real inward change” (Willard 2002:248).

In other words, one must genuinely believe in any course of action – at least to some extent – before one will act. Accordingly, “The work of God is this: to believe in the one he sent” (John 6:29).

On the other hand, it would be absurd for an unhealthy, sedentary person to proclaim, “All I have to do is believe, and I am an athlete!” Obviously that’s not all they must do, for, although belief is primary it is not fulfilled without the body. As Glen Stassen points out, “Every successful athlete knows it takes major sacrifice and serious discipline to achieve success” (Stassen 2006: 187). One must follow through on beliefs by taking intentional action in order to realize the ideas, dreams, and goals to which one aspires. Everyone in the world, in every vocation, sport, or field of study seems to understand this truth except certain branches of Christianity who continue to insist that God will do all our work for us if we only profess the right belief.

Finally, utilizing a training metaphor creates an opportunity to embrace external measures of progress. Again, with fitness training one would naturally expect effective training methods to yield observable increases in performance. Likewise, Paul testified to King Agrippa,

“First to those in Damascus, then to those in Jerusalem and in all Judea, and to the Gentiles also, I preached that they should repent and turn to God and prove their repentance by their deeds” (Acts 26:20).

No wonder throughout his epistles Paul – like Jesus in the Sermon on the Mount – explicitly identifies the characteristics of righteous and sinful behavior (Romans Ch 1 & 12-15; 1 Cor 5-12; Gal 5-6; Eph 4-6; Col 3-4; 1 Thess 4; 1 Tim 5; 2 Tim 2-3; Tit 2-3). Athlete’s in training need performance benchmarks in order to be sure their training is effective. This is part of “praxis” – action with reflection, or “learning by doing.” Likewise, disciples of Jesus are grateful for the indicators that help them assess the effectiveness of their own training in Godliness.

Technorati Tags: Add new tag, character, Church, Crossfit, discipleship, eikons, fitness, goodness, Sermon on the Mount, spirit, spiritual, training, virtue, Vision

Grace Takes Practice

This is Part 3 in a multi-part blog series laying out a philosophy for spiritual formation. You can read the earlier installments by clicking these links – Part 1: Everything is Spiritual, and Part 2: Everything is Worship.

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So far I’ve said that everything we do is spiritual, therefore everything we do is worship. When it comes to discipleship, or “spiritual formation,” that means every realm of existence is open to spirituality – and that spiritual training should involve a high expectation that we would become genuinely good people.

But many will object that doing so will lead to religious legalism.

Yet this is already the case! According to the data, the Western Church by-and-large already produces a kind of insincere religious legalism - it just happens to be a shallow form. But shallow religiosity is still religiosity. Setting a low bar of expectations has not saved us from the error of the Judaizers, it has only created a modern, secularized form of it. We’ve pressed the lessons of Luther and Calvin to the point of complete absurdity, making salvation nothing more than a matter of pure motives and approved doctrines. Now, instead of suffering under the blight of a works-based righteousness, we suffer under the blight of an information-based unrighteousness.

But genuine grace does not eliminate the expectation for righteousness – as the book of Galatians pointedly illustrates – it empowers a different kind of righteousness that is deeper – a righteousness that is from God, and surpasses that of the scribes and pharisees – a genuine Godly righteousness at the deep level of the heart which produces people who are conspicuously kind, merciful, and loving. This is the kind of righteousness that Jesus and Paul teach.

In fact, we’ve forgotten that “salvation” was never an answer to the question, “How do we escape hell after we die?” but rather to the question, “How can we escape the hell we currently live in?” From its earliest usage the word we translate as “salvation” was used to describe freedom from sickness (Is 38:20), troubles (Je 30:7), and enemies (Ps 44:7). By the time Jesus was born salvation was understood to mean freedom from the enemies of God who occupied Israel. But no single story in the bible captures the essence of “salvation” more than the Hebrews’ “exodus” from Egypt. Salvation literally means “deliverance,” and just as the ancient Hebrews were delivered from slavery, so the salvation that Jesus Christ inaugurated is deliverance, here and now, for those who are enslaved to sin, sickness, exploitation, and despair.

But apprehending that deliverance requires obedience to Christ’s teachings, and that obedience requires significant effort. The opportunity to do so and the ability to do so certainly are a freely given gift of grace – that is, completely unmerited – but the obligation, the responsibility, and the choice to to obey lie squarely with us. Consequently, failure to learn obedience makes us worthless, foolish, and wicked (in that order…Matt 5:13; Matt 7:26; Matt 25:26-30).

Therefore, we must not be afraid to take Jesus and his teachings about how to live life seriously (Matt 5-7). We must strive to, “[teach] them to obey everything I have commanded” (Matt 28:20). This requires the willingness to expect genuine character change in God’s people through the open availability of a grace-enabled intimacy with God. After all, that is exactly what Jesus did with his own disciples; he immersed them in his ongoing presence, taught them a different way to live, and set them loose to practice it.

Practicing is the key we often miss.

I believe that as a wisdom tradition the Christian life is best understood as an exercise we practice – that is, learning by trial and error. One metaphor in scripture for helping us with this – while also avoiding the market-driven church model – is Paul’s frequent use of athletic training to illustrate the Christian life. Paul wrote,

“Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training.” (1 Cor. 9:24-27).

Paul utilizes this kind of metaphor several times to illustrate the importance of training, or self-control (1 Tim 4:7-8; 2 Tim 2:4-5). Even the phrase “strict training” is translated from the greek word gumnazo, which is the root for our modern word “gymnasium.” Reflecting on this metaphor is an excellent way to resolve the tension between grace and work.

Consider the way we use these words in reference to physical training: Even though athletes or dancers practice constantly and work very hard in order to become excellent in their filed, we frequently describe them as having “grace” or possessing a “gift.” Yet we never accuse these terms of being in contradiction with one another. We seem to inherently understand that even though an athlete might be “gifted” through no merit of their own, they still must work diligently to cultivate and refine their gift.

Because this metaphor is prominently used in the New Testament, and because spiritual devotion is an inherently bodily exercise (as we have already seen), I’m convinced that the principles of spiritual training are best explored alongside the principles of physical training so that in an age prejudiced by dualism we might recover an effective, incarnational approach to Christian life and discipleship.

Technorati Tags: character, Church, discipleship, gifts, goodness, Gospel, heart, practice, spirit, spiritual, training, virtue, Vision

Everything is Worship

This is Part 2 in a multi-part blog series laying out a philosophy for spiritual formation. You can read the earlier installment by clicking this link – Part 1: Everything is Spiritual.

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Everything we do is spiritual, which is why Paul says that true Christian “worship” is not merely a visit to the temple or even time spent in prayer or scripture, but rather the sacrifice of one’s whole life to God:

Therefore I urge you brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God – this is your spiritual act of worship” (Rom 12:1).

Worship is not only certain things we do at certain times – such as singing, or praying, or receiving communion. Since everything we do is spiritual, worship is whatever we do with our bodies. We spend every moment of our lives – waking and sleeping – devoting our thoughts, dreams, decisions, and subsequent actions to something. Sometimes what we devote ourselves to is another person, or group of people; sometimes it is activities or objects – cars, motorcycles, sports, or hobbies; other times it is to the pursuit of sex, money, food, or some other form of surrogate power.

All of it is worship.

Moreover, whatever we do with our bodies is itself always a result of the condition of our spirit. Always. We always act in accordance with the true values and beliefs that reside in our spirit, whether they be motivated by faith or fear. We simply can’t help it. We may have competing beliefs that will cause bizarre, erratic, or even contradictory behavior, but our spirit – however fragmented – dictates our actions nonetheless.

Hence, just as we are indivisibly spiritual beings, so are we indivisibly bodily beings. Therefore, not only is everything we do spiritual, everything we do is worship. Humans are worshipping creatures. We were literally created for the purpose of existing for something, and to offer our bodies to anything is to worship that thing.

This is like saying everything light does is shine. Light does a million different things and resides in a million different places, but all of it is the act of shining. To say that humans are only worshipping when they are in a religious space or when they are doing a religious activity is like saying light is only shining when it is emanating from the sun or when it is shining on a certain kind of object. Light is always shining, just as humans are always worshipping. Consider this:

What then? Shall we sin because we are not under the law but under grace? By no means! Don’t you know that when you offer yourselves to someone as obedient slaves, you are slaves of the one you obey—whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness? But thanks be to God that, though you used to be slaves to sin, you have come to obey from your heart the pattern of teaching that has now claimed your allegiance. You have been set free from sin and have become slaves to righteousness.

I am using an example from everyday life because of your human limitations. Just as you used to offer yourselves as slaves to impurity and to ever-increasing wickedness, so now offer yourselves as slaves to righteousness leading to holiness. When you were slaves to sin, you were free from the control of righteousness. What benefit did you reap at that time from the things you are now ashamed of? Those things result in death! But now that you have been set free from sin and have become slaves of God, the benefit you reap leads to holiness, and the result is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. (Rom 6:15-23)

Paul is pointing out that offering our bodies to any particular kind of thing, for any particular time, is literally to make that thing our lord. That is worship. I don’t mean that to sound sinister…it isn’t. There’s nothing inherently wrong with it; it’s simply how we’re wired and it’s a good thing. When we find great worth in something – for whatever reason – we literally sacrifice ourselves to it. That is the definition of worship.

Moreover, it’s this ability to offer ourselves whole-heartedly to something that makes us astonishingly powerful beings. Because of our capacity to worship we’re able to raise children, love others, design complex structures, organize social movements, bring political order, create art of all kinds, and generally govern the planet.

Of course, it’s this same power that enables us to destroy ourselves and others with horrific efficiency as well. And that’s exactly what Paul is warning about.

The most important question, then, is what or whom are we worshipping in the midst of our everyday activities? The answer to that question will determine whether our devoted bodily efforts produce life or death. This is why the chief pre-occupation of the Old Testament prior to the Babylonian exile is with idol worship (afterward it is with genuine goodness, which as Paul points out above, should be the natural by-product of good worship). Rightly-placed worship is the most powerful force for good on the planet; misplaced worship is a waste of time at best, and a firestorm of destruction at worst. One need look no further than the history of religion to confirm that. But this is not just a religious reality. The atheistic, hedonistic, and political atrocities of the 20th century were also by-products of mis-placed worship.

The goal of Christianity is that our worship would cease to be pointless, fragmented, double-minded, and destructive, and become, instead, whole-heartedly unified and directed in our devotion toward one truly good, consolidating object; namely, God. Furthermore, because God encompasses all good things (James 1:17), the worship of God doesn’t divorce us from real life and all the good stuff it potentially entails (like food, fun, friendship, sex, work, rest, art, entertainment, etc.); on the contrary, everyday human worship rightly fulfilled in God finally reconciles us with a truly good life, allowing the proper enjoyment of those things to become redemptive, righteous worship.

Because everything is spiritual and everything is worship we can readily know the condition of our spirit or heart by simply observing our behavior. This is a hard truth, but it is exactly what Jesus taught when he said, “A good tree cannot bear bad fruit and a bad tree cannot bear good fruit,” (Matthew 7:18) and likewise, “Out of the abundance of the heart the mouth speaks” (Matt 12:34). Paul agrees, saying,

The acts of the sinful nature are obvious: sexual immorality, impurity and debauchery; idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law.

Simply put, for the purposes of spiritual formation, the quality of one’s spirit can be readily discerned by the character of one’s outward acts. Therefore, if we’re to assess and train our spiritual condition we must begin in the realm of the mind, the will, and the emotions – but, because we are indivisibly both spiritual and bodily beings we must not be afraid to look to outward behavior as both the indicator and the fulfillment of our inward spiritual conditioning, and use outward acts as a means of teaching and training – just as Jesus did.

Technorati Tags: character, discipleship, goodness, training, virtue, worship

Everything is Spiritual

This is Part 1 in a multi-part blog series laying out a philosophy for spiritual formation.

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The subject of discipleship, or “spiritual formation,” is once again a hot topic – and it is foundational to the vision of our new faith community – so this week I’ll embark on a new series outlining our philosophy for spiritual training.

One of the difficulties inherent in spiritual formation is that spirit is invisible. How do we know if we are becoming spiritually strong or good? How do we know who requires more or less spiritual training? In the church we often talk about “spirit,” but don’t typically talk about what exactly it is, much less how to reliably train it for ourselves or others.

When Christians do talk about “spirit,” it’s typically in dualistic terms that betray the Greek/Hellenist roots of Western culture. That’s why we sometimes hear descriptions of our “spirit man” or our “spiritual body” which depict the human spirit as an ethereal facsimile of our physical bodies – floating around somewhere inside of us, ready to be liberated at death.

This is entirely foreign to the ancient Jewish tradition, which was a highly concrete and embodied worldview. Moreover, locating our spirit in some ethereal plane conceptually places it entirely out of reach, like some invisible organ we have no ability to affect. Fortunately, the bible is full of insight into what spirit is exactly.

Both the Hebrew word for spirit (ruah) and the Greek word (pneuma) essentially mean the same thing: invisible power. Throughout the bible these terms are used to describe the vital essence of a person, the power which animates (Gen 6:3, Jb 27:3, Ps 104:29). Surprisingly, the biblical concept for the “heart” of man (Heb, leb or lebab, and Gk kardia) is used in essentially the same way – only with more descriptive specificity. Consider Psalm 16:7-9:

I will praise the LORD, who counsels me;
even at night my heart instructs me.

⁸ I keep my eyes always on the LORD.
With him at my right hand, I will not be shaken.

⁹ Therefore my heart is glad and my tongue rejoices;
my body also will rest secure,

Here – as with “spirit” – the “heart” of man is used to describe the vital power of a man, yet that power is now fleshed out in a variety of ways: namely, through the mind, the will, and the emotions of the psalmist (see bold). Sometimes we think of all these components as distinctive elements of the human soul, but this Psalm illustrates the holistic nature of mankind. Notice how the mind receives counsel from God (v7) and is depicted in parallel with the heart – indicating that the author is referring to one concept using two different terms. Notice too how the Psalmist’s act of will to “keep my eyes always on the Lord” has an emotional consequence, “I will not be shaken” (v8); these invisible dynamics also manifest physically, for the Psalmist sings, “my heart is glad and my tongue rejoices; my body also will rest secure” (v9). This is just one scriptural example of how the invisible essence of a person has a powerfully affect on the physical existence of a person.

That invisible essence is what we call our “spirit” or our “heart” – they are essentially the same thing – and according to passages like Psalm 16 they refer to our mind, our will, and our emotions. In fact, this is exactly what the ancient Jews traditionally regarded as the “heart” of man.

Our own everyday use of these terms supports this. What do we mean when we say someone has “a strong spirit?” Usually that they are a highly determined person, able to persevere through conflict. This is a function of the will. What do we mean when we say someone has “a good heart?” Generally, that they have good intentions toward people, especially the less fortunate. This is a function of their core beliefs and values. When we say someone has a “broken spirit” or a “wounded heart” we usually mean that some emotional trauma has debilitated their will to act in certain situations.

All of these are functions of what today we call the mind, which is the power-center of the human being - that central place of personal control which is the starting point for all our dreams, desires, and decisions. Thus, Dallas Willard defines spirit as “unbodily, personal power” (Willard 2002:34), meaning that although our spirit cannot be directly observed (unbodily), it can cause tremendous change (power). In this way our spirits can be indirectly observed by the external affects of our choices, namely, the specific ways in which we act, influence, or cause change in and around us.

Therefore, everything we do is spiritual. There is absolutely nothing in human life that does not in some way originate with our mind, our will, or our emotions. Our relationships, our moral choices, our creative expressions…everything. Even psychological pathologies – like phobias and social fears – are rooted deeply in the emotional traumas of our past, which influence our beliefs about what is good and right and true, which in turn governs our behavior in ways that generally seem automatic or unconscious. These are all spiritual realities because because we are indivisibly spiritual beings.

This is a critical bit of understanding for the task of spiritual formation because it places real life as it is actually lived squarely back into the realm of spiritual training and devotion. If everything is spiritual then nothing is outside the realm of our religious devotion. There is no more false-dichotomy between the sacred and the secular; all of life becomes a potential point of contact with God. This helps us reintegrate human life, pulling the fragments of modern compartmentalized living back into a comprehensive, holistic existence.

Technorati Tags: Add new tag, character, discipleship, heart, spirit, spiritual, training

Consumerism in Church

Consumerism Over Character

Generally, character development is not the central concern in church. It only commands immediate attention during a sudden crisis such as a divorce, the revelation of an addiction, an interpersonal conflict, etc. Dallas Willard has termed this, “the gospel of sin management” (Willard 1997:41). In this way, basic character in church could be called the absence of crisis.

So, if you simply attend church regularly and operate below the crisis radar you’re assumed to be of good character. Additionally, if you actually serve in the church regularly people will assume you may possess excellent character. Everyone knows you may not – but there are no alternatives in the prevalent church model, partly because we’re afraid of succumbing to a works-based righteousness. Continue reading…

Technorati Tags: character, consumer church, mission, training, virtue

A Crisis of Character

You can’t throw a rock in America without hitting a church. Sometimes there are two or three on every corner; Catholic, Baptist, Presbyterian, Episcopal, Lutheran, Pentecostal, Methodist…the list goes on.

So, why start another one? However we try to dress it up – by calling it a community, a group, or a network – the fact is, what we’re doing here at underground_vineyard is starting another church. So, why not just remain within one of the many existing congregations?

This week, I’ll address that question in a series of posts. As a Christian, and a one-time professional minister for 15 years, I am sensitive to criticizing the Church. I deeply love love the “bride” of Christ. However, it is precisely because I love her so much that I can’t ignore her very serious problems, and I’m convinced there are problems that can only be addressed by deconstructing much of what we call “church.”

A Crisis of Character

We are supposed to be God’s image, or eikon, resembling and representing Him by containing His spirit. That means we should be people of conspicuously good character.

Unfortunately, it seems there exists within the modern Western church very little Godly character. Indeed, lack of authentic resemblance to Jesus among western Christians has now become a cliche.

Ronald Sider summarizes much of the evidence on American Christian character in his book, The Scandal Of The Evangelical Conscience: Why Are Christians Living Just Like The Rest Of The World? According to the data, American, Evangelical, Born-Again Christians are essentially no different (and sometimes worse) than non-Christians morally. Sider says,

“Scandalous behavior is rapidly destroying American Christianity. By their daily activity, most “Christians” regularly commit treason. With their mouths they claim that Jesus is Lord, but with their actions they demonstrate allegiance to money, sex, and self-fulfillment” (Sider 2005: 8).

Not surprisingly, this has dramatically shaped the perception of Christianity among America’s emerging generations. George Barna’s book, UnChristian, reveals that most Americans from Gen X’ers on down hold a highly unfavorable view of Christianity. According to Barna:

• Only 16% of non-Christians aged 16 to 29 years possess a “good impression” of Christianity. And,
• 23% percent of younger non-Christians report that, “Christianity in today’s society no longer looks like Jesus” (Barna 2007: 52).

In other words, our lack of character has made us largely irrelevant in the eyes of non-Christians who are apparently evaluating us against the standard of Christ himself…which makes sense. We are, after all, called “Christians,” a name which literally means “little Christs.” Everybody, it seems, understands that we are supposed to look like the person we identify with…everyone, that is, but us.

The result has been the rapid decline of the Church in Western nations. By all accounts attendance at weekend church services is on a steady free fall, neither growing with emerging generations of young adults nor keeping pace with the rate of population growth. It has been projected that by 2050 the percentage of the U.S. population attending church will be almost half of what it was in 1990.

Fuller Theological Seminary professors Eddie Gibbs and Ryan Bolger summarized this growing crisis in their 2005 book, Emerging Churches, saying,

“If the church does not embody its message and life within postmodern culture, it will become increasingly marginalized. Consequently, the church will continue to dwindle in numbers throughout the western world” (Gibbs & Bolger:2005:8).

We need to start new churches because frankly the outlook for existing churches is bleak – and since the fundamental problem is character, the solution cannot come from within existing structures.

Technorati Tags: character, Church, discipleship, goodness, Sermon on the Mount, training, virtue