Jesus' call to love our enemies (see the Sermon on the Mount, Matt. 5-7, among other places) remains one of the most difficult tenets of the Christian faith. Most of us can keep from adultery, we can refrain from killing, and we can even be trained to be truthful. But, the loving our enemies command continues to be a serious challenge to our Christian faith.
We are told that we are to love the "unlovable." When I think of such a category, I think of those who look different from me, those perhaps born into more difficult circumstances, those who made some poor choices, or those who are not traditionally considered to be in the "in" crowds. Of course, these are exactly whom Jesus is speaking about and speaking to as He begins to build His kingdom in the Gospels. And, they are people who are difficult to love at times, given that none of us is immediately comfortable with those who are different. As hard as this group -- the "unloveable ones" -- are to love, there is an even harder group that Jesus Himself loved and called those who identified with Him to love: the UNLIKEABLE!
The unlikeable are those I would describe as not too different from us. They could be relaetives, schoolmates, co-workers, or even fellow church members! They often share many cultural similarities with us and may even live in our own neighborhoods. Yet, they differ in at least one key area from us: they really seem to enjoy finding ways to NOT like us! They nit-pick, gossip, and even embarrass us in various ways, not seeming to care about how we feel or what our response may be. And no matter how hard we try to like them, or for them to like us, it just does not seem to happen.
Jesus had people like this throughout His ministry. Certain leaders in His own community, key government officials (after Jesus gained a bit more popularity), and even some of Jesus' own relatives seemed to find fault in literally everything He did. They just refused to like Him! Yet, even from the cross, we are haunted with Jesus' words: "Father, forgive them...." How in the world can we do that? I can love those who are unloveable in the world's eyes, especially since so often I do not encounter those people on a day to day basis. Furthermore, I do not often (often enough!) let the "unloveable" get close enough to me to do any major damage. The unlikeable are another story, though. They often get close enough to harm me a great deal through things like betrayal, lies, gossip, slander, or just plain meanness! Love THOSE people? No way.... At least, no way that I can generate on my own.
So, here is where the good news of the Gospel really comes to the fore. Apparently Jesus has the ability and is willing to give us the ability to love the unlikeable, as well as the unloveable! Here are some helpful ways:
1) Remember that though love is unconditional, trust is earned. I can love people even if I do not trust them fully. Jesus did not trust Judas fully (and for good reason) but still allowed Judas to present even during the Last Supper, where Jesus blessed the disciples with His presence in a special way through the bread and the cup. We can show the love of Christ to those who refuse to like us without granting them access to our full trust until they earn it.
2) Mercy can teach us important lessons about ourselves and others. Seeing even the toughest characters through the eyes of mercy, even pity, can help us come closer to seeing others the way Jesus sees them. They are in need of a savior just as we are, and even if we are never able to be their friend, perhaps we can pray for a life-changing friendships for them.
3) I can learn something even from my enemies. When we seek to look through eyes of love, we are less likely to be defensive. When the walls of defense come down, we can find a kinder truth that can benefit us, even when the intent of difficult and mean people is negative. We can put aside the walls of defensiveness, even when we keep up our healthy boundaries with poisonous people.
Often when I encounter the critique or even bitterness of others without being defensive, I am able to sort out lessons I need to learn (though, of course, I wish these were presented in more loving ways).
4) We can all benefit from added prayer time. And, our enemies can drive us more deeply into prayer and into experiencing at least a portion of the sufferings of Christ and of others. Even when we suffer unfairly at the hands (or words) of difficult to like people, we can learn not to be that way, and we can repent for times when we have been that way! Furthermore, we can simply realize our complete dependence upon Christ for our confidence, peace, and identity, regardless of the good or bad flowing from others.
Blessed are the peacemakers...we need more of them, and we need to become peacemakers as we live among both the "unloveable" and the "unlikeable."
-- Charles W. Christian
Wednesday, September 29, 2010
Tuesday, September 21, 2010
Not Pretty...but Beautiful
Ethicist Stanley Hauerwas has been quoted as saying that the problem with much of American Christianity is that has mistaken love for simply "being nice." Of course, there is nothing wrong with being nice, as we often remind our children. However, Dr. Hauerwas's point has something to do with the nature of the Gospel.
Jesus came from a bad neighborhood ("Can anything good come from Nazareth?"), interacted with the "wrong" people ("Why does your Teacher eat with tax collectors and sinners?"), was not afraid to confront hypocrisy ("whitewashed tombs"), and chose as His disciples extremely unlikely leaders (only Judas Iscariot seemed to have credentials that would get him hired at a regular job, and look how that turned out!).
The Kingdom that Jesus spoke about and invited all to join was one where its residents lived and worked in the toughest places and among the most downtrodden. Followers of this new Kingdom walked among the demon-possessed, the lepers, the overlooked, and the unclean. All the while, a message of grace, forgiveness, and healing love shined through each interaction.
Today the Church of Jesus Christ continues to live out this legacy. So, we are not just called to be "nice," but we are more specifically called to be loving. Love is not always "nice" at first glance, but it always promotes healing. And, we are called to do ministry in what can at times seem very mundane, ordinary, and even messy ways: embracing the shattered lives of those who need Jesus the most -- the "least of these." The results of this kind of messy love are not always easily measurable. Indeed, the Bible reminds us that much of what we invest will not demonstrate its fullest return until seen in the light of eternity. That's OK, though. The One keeping tabs is the only One whose measurements count in the long run. It's not a pretty calling...but it's beautiful!
Charles
Jesus came from a bad neighborhood ("Can anything good come from Nazareth?"), interacted with the "wrong" people ("Why does your Teacher eat with tax collectors and sinners?"), was not afraid to confront hypocrisy ("whitewashed tombs"), and chose as His disciples extremely unlikely leaders (only Judas Iscariot seemed to have credentials that would get him hired at a regular job, and look how that turned out!).
The Kingdom that Jesus spoke about and invited all to join was one where its residents lived and worked in the toughest places and among the most downtrodden. Followers of this new Kingdom walked among the demon-possessed, the lepers, the overlooked, and the unclean. All the while, a message of grace, forgiveness, and healing love shined through each interaction.
Today the Church of Jesus Christ continues to live out this legacy. So, we are not just called to be "nice," but we are more specifically called to be loving. Love is not always "nice" at first glance, but it always promotes healing. And, we are called to do ministry in what can at times seem very mundane, ordinary, and even messy ways: embracing the shattered lives of those who need Jesus the most -- the "least of these." The results of this kind of messy love are not always easily measurable. Indeed, the Bible reminds us that much of what we invest will not demonstrate its fullest return until seen in the light of eternity. That's OK, though. The One keeping tabs is the only One whose measurements count in the long run. It's not a pretty calling...but it's beautiful!
Charles
Saturday, September 11, 2010
Great is Thy Faithfulness
Summer and winter and springtime and harvest;
Sun, moon, and stars in their courses above;
Join with all nature in manifold witness
To Thy great faithfulness, mercy, and love.
These words are part of a beloved hymn that extols the faithfulness of God, expressed most clearly in the person and work of the Lord Jesus Christ. Growing up I remember hearing stories and witnessing for myself examples of great faithfulness. My maternal grandmother (my mother’s mom) lived 93 years (she died in 1993), and I always remember how near a hymn of the Church was to hear lips and how at night she would repeat a simple prayer with us when we stayed at our house. Though a childlike prayer learned in her youth, she prayed it with such sincerity and earnestness that I knew that beyond the prescripted poetic prayer there were thousands of other prayers prayed over a lifetime relying upon the faithfulness of God. Great is Thy faithfulness!
My paternal grandmother (my dad’s mom) is now over 90 years old, and although according to her doctors, her health is fading, my recent conversation with her involved her giving me more comfort than I feel I gave to her. There was an underlying confidence in her voice about the faithfulness of God, the God who keeps His promises and who finds a way to conquer, even when things and people around us (even our bodies!) start to give way. Granny Dee, as we call her, is what I would call a “truth-teller” in our family. Oh, we are all truthful people as best we can, but Granny Dee has a way of getting to the heart of a matter and speaking clearly. This comes from a lifetime of interacting with the God who is Truth, and whose truth is seen in real life in faithful keeping of His Word. Great is Thy faithfulness.
My brother and I grew up hearing stories of both our grandfathers making deals “on a handshake.” There were no wordy contracts that required many signatures for most of the transactions they were involved in, whether buying or selling. Rather, they did business with those whom they trusted, and those who did business with them saw enough of their lives to see faithfulness. This faithfulness, they would attest, is not simply something that came from their surroundings or even from their own natures. Rather, their desire for faithfulness was derived from the faithfulness in a loving and consistent and faithful God. Great is Thy faithfulness.
For my parents, their relationship with my brother and me was marked with love and generosity. We saw these traits through their interactions with us and with others. To this day, my brother and I can quote versions of the following speech, often delivered to us before we left the house on some adventure: “I don’t care where you are or what you are doing, you can always call us and tell us the truth, and we will be there for you.” What a legacy! We never felt we had to “hide” from our parents, although I’m sure we tried occasionally. Rather, we learned (sometimes the hard way) that truth, consistency, and faithfulness were the measurement of “success” in any relationship. They had learned it from their parents – and from their Heavenly Father! Great is Thy Faithfulness.
So, how does God measure important things like “success” and “wisdom” and “holiness” in our lives? The biblical examples have a common theme: faithfulness! When the Bible reminds us to “be perfect as your heavenly Father is perfect,” the writer recognizes that there is a real difference between God and us. God knows this, too! God also recognizes that His perfection is greater than ours. Therefore, the way God seems to take measure of what it means for us to be His child, to be transformed into His image, and to become what He has intended us to be is not some impossible dream. It is about faithfulness: consistently allowing God to work in us, telling the truth in love, and moving forward as the Spirit of God leads. Jesus demonstrates this faithfulness throughout the Gospels and throughout our lives. And, God gives us the means by which to follow in faithfulness: He empowers us by His Spirit to be faithful people, too! As the chorus of that hymn reminds us: “All I have needed Thy hand has provided....” That includes the ability to grow in grace, to love as Jesus loved, and to be faithful! Let’s be people who seek out and follow the faithfulness of Jesus in all of our relationships. Great is THY faithfulness, Lord, unto me!
-- Charles W. Christian (Revised and Reprinted from the August 2010 Grace Encounters Newsletter)
Sun, moon, and stars in their courses above;
Join with all nature in manifold witness
To Thy great faithfulness, mercy, and love.
These words are part of a beloved hymn that extols the faithfulness of God, expressed most clearly in the person and work of the Lord Jesus Christ. Growing up I remember hearing stories and witnessing for myself examples of great faithfulness. My maternal grandmother (my mother’s mom) lived 93 years (she died in 1993), and I always remember how near a hymn of the Church was to hear lips and how at night she would repeat a simple prayer with us when we stayed at our house. Though a childlike prayer learned in her youth, she prayed it with such sincerity and earnestness that I knew that beyond the prescripted poetic prayer there were thousands of other prayers prayed over a lifetime relying upon the faithfulness of God. Great is Thy faithfulness!
My paternal grandmother (my dad’s mom) is now over 90 years old, and although according to her doctors, her health is fading, my recent conversation with her involved her giving me more comfort than I feel I gave to her. There was an underlying confidence in her voice about the faithfulness of God, the God who keeps His promises and who finds a way to conquer, even when things and people around us (even our bodies!) start to give way. Granny Dee, as we call her, is what I would call a “truth-teller” in our family. Oh, we are all truthful people as best we can, but Granny Dee has a way of getting to the heart of a matter and speaking clearly. This comes from a lifetime of interacting with the God who is Truth, and whose truth is seen in real life in faithful keeping of His Word. Great is Thy faithfulness.
My brother and I grew up hearing stories of both our grandfathers making deals “on a handshake.” There were no wordy contracts that required many signatures for most of the transactions they were involved in, whether buying or selling. Rather, they did business with those whom they trusted, and those who did business with them saw enough of their lives to see faithfulness. This faithfulness, they would attest, is not simply something that came from their surroundings or even from their own natures. Rather, their desire for faithfulness was derived from the faithfulness in a loving and consistent and faithful God. Great is Thy faithfulness.
For my parents, their relationship with my brother and me was marked with love and generosity. We saw these traits through their interactions with us and with others. To this day, my brother and I can quote versions of the following speech, often delivered to us before we left the house on some adventure: “I don’t care where you are or what you are doing, you can always call us and tell us the truth, and we will be there for you.” What a legacy! We never felt we had to “hide” from our parents, although I’m sure we tried occasionally. Rather, we learned (sometimes the hard way) that truth, consistency, and faithfulness were the measurement of “success” in any relationship. They had learned it from their parents – and from their Heavenly Father! Great is Thy Faithfulness.
So, how does God measure important things like “success” and “wisdom” and “holiness” in our lives? The biblical examples have a common theme: faithfulness! When the Bible reminds us to “be perfect as your heavenly Father is perfect,” the writer recognizes that there is a real difference between God and us. God knows this, too! God also recognizes that His perfection is greater than ours. Therefore, the way God seems to take measure of what it means for us to be His child, to be transformed into His image, and to become what He has intended us to be is not some impossible dream. It is about faithfulness: consistently allowing God to work in us, telling the truth in love, and moving forward as the Spirit of God leads. Jesus demonstrates this faithfulness throughout the Gospels and throughout our lives. And, God gives us the means by which to follow in faithfulness: He empowers us by His Spirit to be faithful people, too! As the chorus of that hymn reminds us: “All I have needed Thy hand has provided....” That includes the ability to grow in grace, to love as Jesus loved, and to be faithful! Let’s be people who seek out and follow the faithfulness of Jesus in all of our relationships. Great is THY faithfulness, Lord, unto me!
-- Charles W. Christian (Revised and Reprinted from the August 2010 Grace Encounters Newsletter)
Time Well Wasted
There’s a country song I like (among the many I like) called “Time Well Wasted.” In the song, the artist sings about choices he has made that at first seemed to be a waste of time, but later turned out to be among the sweetest moments in his life: time “well wasted.” Instead of making a few extra dollars working overtime, he spends his day off fishing with his dad. Instead of washing his truck, he spends the day rediscovering the beauty of his marriage with his wife, just hanging out together. These things that on the surface look like a “wasted day” or a waste of time to the world (after all, he wasn’t producing any products or making any cash) turned out to be moments he would never forget.
Our lives are full of these kinds of choices, aren’t they? It seems we are constantly at war with differing definitions of happiness and success and other “important” terms in our culture. We are presented with one definition by the culture and quite another definition by God. How haunting is that biblical reminder from the mouth of God that says, “My ways are not your ways....”
Pulitzer prize-winning author Annie Dillard once reminded us that how we spend each moment is how we spend our lives. What choices are we making with our time, with our energy, and with our resources? In our culture, these are actually considered “private” or personal questions. After all, we are told, our time is our own once we’re “off the clock,” and our money – what we make and what do with it – is a “private matter.” And as far as our energies, we are taught that what we do in our privacy is our business and no one else’s, as long as we don’t harm anyone.
The Kingdom of God as proclaimed by Jesus introduces a perspective on these kinds of questions that is very different, however! Jesus, through Scripture and through those Jesus places in our lives (the Church), emphasizes that these matters are not simply private. Rather, they are part of how we learn to live and function as the Community that God is creating us to be. Jesus has something to say about how we handle what we give or don’t give. He has something to say about how we invest our time and energies. If our free time is spent in harmful behavior – toward ourselves or to others – or in selfish ambition, then according to Jesus it affects every other area of our lives and makes it impossible to experience the joys of God’s Kingdom. If we cannot and do not love in private, Jesus reminds, then our public displays are nothing more than useless vanity (Paul seems to remind us of this often, too, as in the “love chapter” in I Cor. 13).
The funny thing is that so many of the things we choose to do as Christians seem like a waste of time: we gather to sing, to pray, to hear and read Scripture, to give money in a offering, and to spend time with those in need (both friends AND strangers!). But, for Jesus, these things are “time well wasted,” as the songwriter put it. These are the things that make us alive and prepare us to go out and live in a world that is so contrary to the way God intended.
How are we spending time, money, and energy today? Hopefully a lot of relaxation is involved. Hopefully the things done and said “in private” are the kinds of things we wouldn’t mind being made public. Hopefully we are choosing to invest in others with the love of Christ over any other investment in our lives when all is said and done. Hopefully, we are people who are not “conforming to the ways of this world” (as Romans 12 reminds), but are instead “being transformed by the renewal” of our minds.
-- Charles W. Christian (Revised and reprinted from the July 2010 Grace Encounters Newsletter)
Our lives are full of these kinds of choices, aren’t they? It seems we are constantly at war with differing definitions of happiness and success and other “important” terms in our culture. We are presented with one definition by the culture and quite another definition by God. How haunting is that biblical reminder from the mouth of God that says, “My ways are not your ways....”
Pulitzer prize-winning author Annie Dillard once reminded us that how we spend each moment is how we spend our lives. What choices are we making with our time, with our energy, and with our resources? In our culture, these are actually considered “private” or personal questions. After all, we are told, our time is our own once we’re “off the clock,” and our money – what we make and what do with it – is a “private matter.” And as far as our energies, we are taught that what we do in our privacy is our business and no one else’s, as long as we don’t harm anyone.
The Kingdom of God as proclaimed by Jesus introduces a perspective on these kinds of questions that is very different, however! Jesus, through Scripture and through those Jesus places in our lives (the Church), emphasizes that these matters are not simply private. Rather, they are part of how we learn to live and function as the Community that God is creating us to be. Jesus has something to say about how we handle what we give or don’t give. He has something to say about how we invest our time and energies. If our free time is spent in harmful behavior – toward ourselves or to others – or in selfish ambition, then according to Jesus it affects every other area of our lives and makes it impossible to experience the joys of God’s Kingdom. If we cannot and do not love in private, Jesus reminds, then our public displays are nothing more than useless vanity (Paul seems to remind us of this often, too, as in the “love chapter” in I Cor. 13).
The funny thing is that so many of the things we choose to do as Christians seem like a waste of time: we gather to sing, to pray, to hear and read Scripture, to give money in a offering, and to spend time with those in need (both friends AND strangers!). But, for Jesus, these things are “time well wasted,” as the songwriter put it. These are the things that make us alive and prepare us to go out and live in a world that is so contrary to the way God intended.
How are we spending time, money, and energy today? Hopefully a lot of relaxation is involved. Hopefully the things done and said “in private” are the kinds of things we wouldn’t mind being made public. Hopefully we are choosing to invest in others with the love of Christ over any other investment in our lives when all is said and done. Hopefully, we are people who are not “conforming to the ways of this world” (as Romans 12 reminds), but are instead “being transformed by the renewal” of our minds.
-- Charles W. Christian (Revised and reprinted from the July 2010 Grace Encounters Newsletter)
I Confess (from June 2010 Newsletter)
It can be rightly said that the difference between a “saint” and “sinner” is that the saint is the one who is willing to confess his or her sins. The practice of confession happens in church life in one of two ways. Either the Church provides a formal means of confession of sin and pronouncement of forgiveness (as in the Catholic Church, for example). Or, church people find informal ways to share their need for confession and forgiveness when they deem it “necessary,” which usually means in cases where the situation has become too far gone for much reconciliation to take place. As a Protestant Evangelical pastor, I have to say that I have experienced the latter quite often: a parishoner has gotten so deep into a situation or a habit that he or she in desperation comes to the pastor or a trusted friend and “comes clean.” These times are important, of course, and they can be turning points for us. However, at those times I often wonder if having a more consistent means of confessing our sins “one to another” wouldn’t be a useful element of our Christian experience. For the Early Church it was.
Perhaps we as Protestants could recapture the lost art of confession. Scripture reminds us to “. . .confess your sins to one another, and pray for one another that you may be healed” (James 5:16).
Confession is a kind of agreement: we come to agreement with God and with one another about what is sin and what has been harmful. This agreement with God and with each other allows the grace of God to shine through in our midst: we admit our need for the forgiveness of God and for a community that embodies God’s kind of peace. At first glance, there is a lot of trepidation involved in confessing and reconciling, since it requires us to become more transparent even in our closest friendships than we are accustomed to in our culture. Most of us, even in church life, have friendships that are sentimentally deep, but biblically shallow. Indeed, some are not even sentimentally deept! The kind of friendship the Bible emphasizes is one in which “iron sharpens iron” and in which we can go to one another “speaking the truth in love”, trusting that love and grace are at the heart of our existence as the people of God.
When we trust God and one another enough to truly confess our sins to God and to another, we are becoming the kind of people God envisioned us to be. The reason confession is such a key component to the Christian gospel is because once a person experiences the joy and release of being able to invite a brother or sister in Christ into his or her life, a kind of deeper healing can occur – the kind of healing that is written about in the Book of James and throughout the Bible.
So, that is the “why” of confession. What about the “how”? First, it takes trust: I must trust God enough to be transparent with Him about my need for His grace. And, I must trust another person enough to want true accountability and honesty in my life. The second part is often much harder than the first. However, just as loving God and loving our neighbors are virtually inseparable in the Bible, according to Jesus, so too is the eventual inseparable nature of confessing to God and to a trusted brother or sister in Christ. Especially for the deepest scars or most difficult and destructive habits in our lives, adding a trusted brother/sister in Christ to the mix is crucial for the deepest healing.
Second, this confession is not to be confused with gossip, which seeks to pass along information in order to justify sin in the life of the “teller” or the listener. Rather, confession makes both the speaker and hearer vulnerable, and it calls for the grace of God instead of the judgement of humans that gossip often evokes. No deep relationship is needed for gossip to flourish; only a listening ear and a willing talker! However, for biblical confession to occur, a depth of trust and a maturity, combined with a reliance upon God’s grace are all necessary. Therefore, we must first be willing to invest ourselves deeply into the lives of others in order for the kind of trusting relationship necessary for confession to flourish. This means speaking the truth in love, risking discomfort at times, being open to correction, etc. Generally, this means taking big steps from immaturity in the faith to becoming a mature and trustworthy Christian in the Community of Faith God has created.
The world longs for such a community. Jesus brings that kind of community to those of us who choose to trust Him enough to be His instruments of grace. Let us join Jesus in this endeavor as local churches. Let us move from shallow relationships of gossip and passing niceties to deeper walks with God and with our brothers and sisters. From this journey there can emerge among us relationships that invite true confession, which according to Scripture, fosters wholeness and healing.
We will not and should not have this kind of relationship with everyone. However, I believe that if we are genuinely seeking God’s direction in this regard, God will bring into our lives those to whom we can confess “...that we may be healed.” May God’s healing flourish among us!
-- Charles W. Christian
(Revised and reproduced here from the June 2010 Edition of Grace Encounters)
Perhaps we as Protestants could recapture the lost art of confession. Scripture reminds us to “. . .confess your sins to one another, and pray for one another that you may be healed” (James 5:16).
Confession is a kind of agreement: we come to agreement with God and with one another about what is sin and what has been harmful. This agreement with God and with each other allows the grace of God to shine through in our midst: we admit our need for the forgiveness of God and for a community that embodies God’s kind of peace. At first glance, there is a lot of trepidation involved in confessing and reconciling, since it requires us to become more transparent even in our closest friendships than we are accustomed to in our culture. Most of us, even in church life, have friendships that are sentimentally deep, but biblically shallow. Indeed, some are not even sentimentally deept! The kind of friendship the Bible emphasizes is one in which “iron sharpens iron” and in which we can go to one another “speaking the truth in love”, trusting that love and grace are at the heart of our existence as the people of God.
When we trust God and one another enough to truly confess our sins to God and to another, we are becoming the kind of people God envisioned us to be. The reason confession is such a key component to the Christian gospel is because once a person experiences the joy and release of being able to invite a brother or sister in Christ into his or her life, a kind of deeper healing can occur – the kind of healing that is written about in the Book of James and throughout the Bible.
So, that is the “why” of confession. What about the “how”? First, it takes trust: I must trust God enough to be transparent with Him about my need for His grace. And, I must trust another person enough to want true accountability and honesty in my life. The second part is often much harder than the first. However, just as loving God and loving our neighbors are virtually inseparable in the Bible, according to Jesus, so too is the eventual inseparable nature of confessing to God and to a trusted brother or sister in Christ. Especially for the deepest scars or most difficult and destructive habits in our lives, adding a trusted brother/sister in Christ to the mix is crucial for the deepest healing.
Second, this confession is not to be confused with gossip, which seeks to pass along information in order to justify sin in the life of the “teller” or the listener. Rather, confession makes both the speaker and hearer vulnerable, and it calls for the grace of God instead of the judgement of humans that gossip often evokes. No deep relationship is needed for gossip to flourish; only a listening ear and a willing talker! However, for biblical confession to occur, a depth of trust and a maturity, combined with a reliance upon God’s grace are all necessary. Therefore, we must first be willing to invest ourselves deeply into the lives of others in order for the kind of trusting relationship necessary for confession to flourish. This means speaking the truth in love, risking discomfort at times, being open to correction, etc. Generally, this means taking big steps from immaturity in the faith to becoming a mature and trustworthy Christian in the Community of Faith God has created.
The world longs for such a community. Jesus brings that kind of community to those of us who choose to trust Him enough to be His instruments of grace. Let us join Jesus in this endeavor as local churches. Let us move from shallow relationships of gossip and passing niceties to deeper walks with God and with our brothers and sisters. From this journey there can emerge among us relationships that invite true confession, which according to Scripture, fosters wholeness and healing.
We will not and should not have this kind of relationship with everyone. However, I believe that if we are genuinely seeking God’s direction in this regard, God will bring into our lives those to whom we can confess “...that we may be healed.” May God’s healing flourish among us!
-- Charles W. Christian
(Revised and reproduced here from the June 2010 Edition of Grace Encounters)
Friday, September 10, 2010
Ecclesiology 101
"Ecclesiology" is a big theological sounding word (because it is a theological word) that is about the theology of gathering together: the theology of the Church. It deals with liturgy (worship), sacraments, structure, leadership, and mission, to name a few. It basically seeks to answer questions like: What does the church "do"? What does the Church look like? How is the church led? How does the Church gather and celebrate? What are the key values associated with the Church?
Everyone has an ecclesiology, just like everyone has a "theology." Everyone believes something about God and the Church, even if they claim to believe nothing. When the Church gathers -- or does not gather -- there is a message being sent. We as Christians are sending messages to interested and even causal observers about this gathering of called disciples of Jesus that Jesus invented (see Matthew 16) and gave instructions to (Matthew 28; Acts 1 and 2; etc.) and entrusted to His disciples to help oversee and launch toward the future (see pretty much all the New Testament!).
I believe the most important ecclesiology question in most of our churches today is this: Is our ecclesiology (doctrine of what the Church is all about) rooted deeply in our christology (the doctrine of what Jesus Christ is all about)? Or, is it rooted in other things? Sadly, many writers, pastors, and even casual observers have experienced an ecclesiology rooted in the following:
Ecclesiology Rooted in Friendships Alone -- This kind of ecclesiology is one that is only part of the story. Of course, the Church of Jesus Christ is meant to deepen relationships and help create lifelong friendships. However, if friendship alone is the focus, then the Church can quickly become a club of like-minded people that excludes those who are not their friends. Acts 15 addresses some dangers of this, when a certain group in the early church made demands that new converts (Gentiles) first become like them before they could truly be part of the Church. Thankfully, the leadership of the Church, seeking a Christ-centered model, prevailed. Today, this kind of Friend-based Ecclesiology produces cliques, and often sees the maintenance of current relationships as the highest order of mission for the Church. The New Testament model, however, has a different key focus -- namely, allowing the Spirit of God to create a community based upon the love of Jesus Christ and fellowship that flows from mutual submission to Christ and to one another.
Politics-Based Ecclesiology Keeping rules, doing things through proper channels, and giving honor to those who have served for a long time, are all important values. But, when they become the CORE values of a worshiping community more important emphases tend to get lost. No other ultimate authority except for Christ and His mission as expressed in Scripture should be the "final word." The authority of Christ and His mission should supercede someone's money, tenure, personality, or other influence. When it does not, a bastardized ecclesiology develops that tears the congregation "between two masters."
Charisma-Based Ecclesiology Pastors and other leaders with strong and dynamic personalities should be especially wary of this one. This approach tends to "push through" programs, decisions, and approaches to mission based primiarly (if not solely) upon the likeability or gifting of one or a few people. Again, honoring the gifts and personalities of others is a good thing, until it becomes the driving force of church life. Relying simply on strong personalities sets the church up for a fall if/when these kinds of leaders fail or leave the fellowship. Furthermore, following strong personalities alone can short circuit or circumvent the need for a more fully involved church and a thorough process of prayer before moving forward.
These are just a few examples of ecclesiological models that are and have been destructive in church life. I know that there are others. I also know that any ecclesiology not centered in the Triune God and based in the person and mission of Jesus Christ falls short of what the Bible calls "the Church." May we recapture a true, Christ-centered, Spirit-led ecclesiology that takes seriously the call to love as Jesus did.
-- Charles W. Christian
Everyone has an ecclesiology, just like everyone has a "theology." Everyone believes something about God and the Church, even if they claim to believe nothing. When the Church gathers -- or does not gather -- there is a message being sent. We as Christians are sending messages to interested and even causal observers about this gathering of called disciples of Jesus that Jesus invented (see Matthew 16) and gave instructions to (Matthew 28; Acts 1 and 2; etc.) and entrusted to His disciples to help oversee and launch toward the future (see pretty much all the New Testament!).
I believe the most important ecclesiology question in most of our churches today is this: Is our ecclesiology (doctrine of what the Church is all about) rooted deeply in our christology (the doctrine of what Jesus Christ is all about)? Or, is it rooted in other things? Sadly, many writers, pastors, and even casual observers have experienced an ecclesiology rooted in the following:
Ecclesiology Rooted in Friendships Alone -- This kind of ecclesiology is one that is only part of the story. Of course, the Church of Jesus Christ is meant to deepen relationships and help create lifelong friendships. However, if friendship alone is the focus, then the Church can quickly become a club of like-minded people that excludes those who are not their friends. Acts 15 addresses some dangers of this, when a certain group in the early church made demands that new converts (Gentiles) first become like them before they could truly be part of the Church. Thankfully, the leadership of the Church, seeking a Christ-centered model, prevailed. Today, this kind of Friend-based Ecclesiology produces cliques, and often sees the maintenance of current relationships as the highest order of mission for the Church. The New Testament model, however, has a different key focus -- namely, allowing the Spirit of God to create a community based upon the love of Jesus Christ and fellowship that flows from mutual submission to Christ and to one another.
Politics-Based Ecclesiology Keeping rules, doing things through proper channels, and giving honor to those who have served for a long time, are all important values. But, when they become the CORE values of a worshiping community more important emphases tend to get lost. No other ultimate authority except for Christ and His mission as expressed in Scripture should be the "final word." The authority of Christ and His mission should supercede someone's money, tenure, personality, or other influence. When it does not, a bastardized ecclesiology develops that tears the congregation "between two masters."
Charisma-Based Ecclesiology Pastors and other leaders with strong and dynamic personalities should be especially wary of this one. This approach tends to "push through" programs, decisions, and approaches to mission based primiarly (if not solely) upon the likeability or gifting of one or a few people. Again, honoring the gifts and personalities of others is a good thing, until it becomes the driving force of church life. Relying simply on strong personalities sets the church up for a fall if/when these kinds of leaders fail or leave the fellowship. Furthermore, following strong personalities alone can short circuit or circumvent the need for a more fully involved church and a thorough process of prayer before moving forward.
These are just a few examples of ecclesiological models that are and have been destructive in church life. I know that there are others. I also know that any ecclesiology not centered in the Triune God and based in the person and mission of Jesus Christ falls short of what the Bible calls "the Church." May we recapture a true, Christ-centered, Spirit-led ecclesiology that takes seriously the call to love as Jesus did.
-- Charles W. Christian
Wednesday, September 8, 2010
Vantage Point: Leadership Transition (forthcoming in Holiness Today)
Holiness Today, a publication of the Church of the Nazarene, recently asked me to write about "Leadership Transition" for a forthcoming Vantage Point column. Below is the result. Enjoy, and look for it in a forthcoming HT.... -- CWC
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Leading Through Transition
The only thing constant is change. All change is difficult and challenging. Leadership changes on every level are perhaps the most challenging. As a pastor, I am always seeking a balance between keeping some sort of momentum and stability, while at the same time inviting new voices and new eyes into the conversation of local church leadership. In my experience, if a church (or any organization) opts simply for stability, there is a danger of stagnation: “That’s not the way we do things around here.” On the other hand, simply flooding leadership positions with new voices can bring about tension and instability and can lack the influence upon the existing congregation that is necessary to implement real and lasting change.
In my current pastorate, in the last six years, there has been an almost complete turnover in congregational leadership on the church board, departments, and in key committees. Some of these occurred quickly, due either to the transitory nature of our location (people move in and out of our area a lot for various reasons), or to decisions to serve in other capacities – including in other congregations – when the new pastoral approach and vision were implemented. Some leadership transitions are painful due to tensions between tried and true traditions and fresh visions. These usually involve changing existing programs, or adding programs that are seen as “competing” with programs that are held dear by a vocal few. This tension is normal, and although extreme voices from all perspectives can elevate these tensions, there is room in God’s church for both voices, working in harmony toward God’s vision. I once heard a General Superintendent say that in order for the Church of the Nazarene to become what it needs to become in the new century, we must keep one hand firmly attached toward the great traditions God has laid down for us in the past, while keeping the other outstretched, reaching toward the magnificent hope for the future God has in store. This is the balance we seek in leadership transition.
A new leader needs time, patience, acceptance, and a willingness to earn trust. A new leader must expect caution, some impatience, some skepticism, and an initial lack of trust (since trust must be earned). All involved in leadership transition need a “fresh start” without being judged by the past too harshly. The need is for the community to remember who we are: flawed yet forgiven human beings needing the opportunity to share our gifts for the glory of God and for the betterment (health) of the church. If I view new leaders that way and they give me the same courtesy, we have already taken steps toward allowing God’s Spirit to create harmony amidst the normal feelings of anxiety and disharmony that transition creates for all involved. As a musician, I learned early on that the best music does not require all playing the same notes, but rather that all the different notes seek to play in the same key. Tuning (fine-tuning) is always required, which takes time, patience, and a strong desire to play in such a way that the Conductor (Jesus Christ) is pleased.
– Charles W. Christian, for Holiness Today
Dr. Charles W. Christian is senior pastor of North Seattle Church of the Nazarene (Seattle, WA).
==============
Leading Through Transition
The only thing constant is change. All change is difficult and challenging. Leadership changes on every level are perhaps the most challenging. As a pastor, I am always seeking a balance between keeping some sort of momentum and stability, while at the same time inviting new voices and new eyes into the conversation of local church leadership. In my experience, if a church (or any organization) opts simply for stability, there is a danger of stagnation: “That’s not the way we do things around here.” On the other hand, simply flooding leadership positions with new voices can bring about tension and instability and can lack the influence upon the existing congregation that is necessary to implement real and lasting change.
In my current pastorate, in the last six years, there has been an almost complete turnover in congregational leadership on the church board, departments, and in key committees. Some of these occurred quickly, due either to the transitory nature of our location (people move in and out of our area a lot for various reasons), or to decisions to serve in other capacities – including in other congregations – when the new pastoral approach and vision were implemented. Some leadership transitions are painful due to tensions between tried and true traditions and fresh visions. These usually involve changing existing programs, or adding programs that are seen as “competing” with programs that are held dear by a vocal few. This tension is normal, and although extreme voices from all perspectives can elevate these tensions, there is room in God’s church for both voices, working in harmony toward God’s vision. I once heard a General Superintendent say that in order for the Church of the Nazarene to become what it needs to become in the new century, we must keep one hand firmly attached toward the great traditions God has laid down for us in the past, while keeping the other outstretched, reaching toward the magnificent hope for the future God has in store. This is the balance we seek in leadership transition.
A new leader needs time, patience, acceptance, and a willingness to earn trust. A new leader must expect caution, some impatience, some skepticism, and an initial lack of trust (since trust must be earned). All involved in leadership transition need a “fresh start” without being judged by the past too harshly. The need is for the community to remember who we are: flawed yet forgiven human beings needing the opportunity to share our gifts for the glory of God and for the betterment (health) of the church. If I view new leaders that way and they give me the same courtesy, we have already taken steps toward allowing God’s Spirit to create harmony amidst the normal feelings of anxiety and disharmony that transition creates for all involved. As a musician, I learned early on that the best music does not require all playing the same notes, but rather that all the different notes seek to play in the same key. Tuning (fine-tuning) is always required, which takes time, patience, and a strong desire to play in such a way that the Conductor (Jesus Christ) is pleased.
– Charles W. Christian, for Holiness Today
Dr. Charles W. Christian is senior pastor of North Seattle Church of the Nazarene (Seattle, WA).
Christian Courage in Church Life
"Be strong and courageous," says the LORD to Joshua. This is easier said than done, though--especially in church life.
During his days as a pastor, well-known American ethicist Reinhold Niebuhr once wrote that faithful church attendance reveals more the virture of patience than of courage. In nearly two decades of pastoral experience and a lifetime of being involved in church life, I have to concur with the late Professor Niebuhr. It is often moral courage--the courage to do the right thing, even if it is unpopular with a particular peer group or power base--that is most lacking in churches today.
I am not talking about the courage to stand against extreme examples of immorality in our culture, including abortion and euthanasia. I mean the courage to stand up to the peer pressure and financial manipulation that has become prevalent in church politics. Where is the courage to speak against actions or attitudes that are more representative of political parties than of Scripture or of Jesus? It's one thing to get "amens" by saying that homosexual behavior is immoral. It's quite another to stand and say that hating or fearing those who are homosexuals is a sin! Unfortunately, the former is far more present in Evangelical churches than the latter.
Again, it is easy for many Christians to support the addition of a church program that benefits their own group of friends. But where are the mature believers who support programs that are going to have the most impact for Christ upon the community, regardless of how it directly impacts their peer group or themselves? In short, country-club Christianity does not require nearly the moral courage that actually following Jesus consistently requires.
Maybe this is why God is always reminding us not to be afraid, and why courage in church life is becoming as rare as hymnals....
Charles
During his days as a pastor, well-known American ethicist Reinhold Niebuhr once wrote that faithful church attendance reveals more the virture of patience than of courage. In nearly two decades of pastoral experience and a lifetime of being involved in church life, I have to concur with the late Professor Niebuhr. It is often moral courage--the courage to do the right thing, even if it is unpopular with a particular peer group or power base--that is most lacking in churches today.
I am not talking about the courage to stand against extreme examples of immorality in our culture, including abortion and euthanasia. I mean the courage to stand up to the peer pressure and financial manipulation that has become prevalent in church politics. Where is the courage to speak against actions or attitudes that are more representative of political parties than of Scripture or of Jesus? It's one thing to get "amens" by saying that homosexual behavior is immoral. It's quite another to stand and say that hating or fearing those who are homosexuals is a sin! Unfortunately, the former is far more present in Evangelical churches than the latter.
Again, it is easy for many Christians to support the addition of a church program that benefits their own group of friends. But where are the mature believers who support programs that are going to have the most impact for Christ upon the community, regardless of how it directly impacts their peer group or themselves? In short, country-club Christianity does not require nearly the moral courage that actually following Jesus consistently requires.
Maybe this is why God is always reminding us not to be afraid, and why courage in church life is becoming as rare as hymnals....
Charles
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