Category Archives: Theology

The Love of God and Marriage

A few weeks ago I picked up a copy of Henri J. Nouwen’s book Life of the Beloved in a bookstore. I started reading through it and as I read about the love of God, I began to think about this love and marriage. Does marriage express the love of God? And if so, how so? So read on…

We are the the beloved children of God. This is a truth imprinted throughout scripture, from Genesis to Revelation. But the truth and believing the truth are two different matters. For various reasons, maybe our own sinful awareness or perhaps a traumatic childhood, we’re so prone to rejecting the truth that we are loved by God.

Unfortunately, as our rejection contradicts what Nouwen describes as that sacred voice that tells us we are Beloved, we begin a futile chase for love in various streams and substances that never satisfy. They have the appearance of fulfilling our desire for love but ultimately they fail to deliver anything but eventual misery. Whether we’re chasing the bottom of a whisky bottle, that next pornographic website, a bigger house then the one that already is stretching our financial means, endless work just to appear as someone great in the eyes of our peers, etc… it’s all the same. That’s why we must come to the knowledge that we are eternally loved by God.

Yet knowing that we are eternally loved by God, our Creator, we lose the desire to vainly seek love in created realities.

Knowing that we are eternally loved by God matters much. As Nouwen says, “Every time you listen with great attentiveness to the the voice that calls you the Beloved, you will discover within yourself a desire to hear that voice longer and more deeply. It is like discovering a well in the desert. Once you have touched wet ground, you want to dig deeper” (p. 37). So once we come to a full awareness that God loves us and that our deepest desire for love is found only in God, then we continually seek that love in God.

However, as I think about this, I think about marriage… After all, we are creatures and so our are spouses, yet we seek love from one another. Is this vanity?

No!

In the story of Adam and Eve, the Lord says, “It is not good that the man should be along; I will make him a helper as his partner” (Gen 2:18, NRSV). Then God creates a woman for the man and Adam has a wife named Eve. Before going on, let me point out that the word “helper” (‘ezer) is not about hierarchy in the relationship between the man and woman. The same word is also used in Deuteronomy 33:29 where the Lord describes himself as Israel’s helper and I’m quite sure the text is not implying that Israel has a hierarchal relationship over God. What the Lord is doing is creating a helper who will bless the man as his partner and had it been that the woman was created first, then the Lord would have created man as a helper to bless them woman as her partner. Because in truth, both the man and woman need each other as partners who help each other and that is what this relationship is about… Two people, who through a mutual relationship, will help each other as partners.

Consequently in Genesis 2:18 we find an expression of God’s love for us as he gives us partners to help us along in life. In the context of marriage, it means that marriage itself is a blessing from God. While not everyone will marry in life, nor do they need to in order to have the love of God fulfilled in their life, this is important for those of us who are married. Our marriage is an expression of God’s love toward us. In marriage, God is giving us a spouse as a helper and likewise, God is giving us to our spouse as a helper too. That is, when two people are married, God is blessing them with the intention of them living as lifelong partners who help each other through life. So when we look at our spouse and our spouse looks at us, we are seeing what should be a tangible reality of God’s love.

Of course, that’s not always the case. Marriage is never a perfect blessing because it is an expression of love clothed in flesh… in the humanity of Adam. It’s a risk that God takes. It’s the same risk God takes in creating humanity in his image, who will fail to reflect his in numerous and sometimes very horrendous ways. Sometimes the expression of God’s love through the blessing of marriage  backfires horribly and for those who have experience this failure, I am deeply sorry. Nevertheless, for many of us, despite our sins and weaknesses, God is still able to express his love to us through our marriages.

Realizing that we are loved by God means that we also must learn to let that love permeate everything we think, say, and do.

Early on in marriage, after the honeymoon is over, we begin to see the short-comings and weaknesses in our marriage. Unfortunately, what we often see our the problems that our spouse’s have, while failing to recognize our own problems. Often then, the first response is to try “fixing” our spouse, by criticizing and correcting, which only adds to the problems. Stop that! It doesn’t work. There is only one person in this world that we have enough control over to affect change and that is ourselves. So my suggestion is this: INSTEAD OF TRYING TO CHANGE YOUR SPOUSE, DECIDE WHAT YOU MUST DO TODAY IN ORDER TO SHOW THE LOVE OF GOD TO YOU SPOUSE.

Now, go do that.

As a husband or wife, be a helper and be an expression of the love of God to your spouse.

Good Friday: Religious Freedom and the Crucified Christ

Every week I drive into the same local Shell gas station to buy gas because this is where the cheapest gas prices are in town. The manager is a Muslim and I think he originates from Pakistan. Then about once a month I get my hair cut at one particular barber shop because the barber not only does a good job but also offers the cheapest price for a haircut in town. The barber is a Buddhist who migrated to the United States from the nation of Laos.

I wonder how I would feel if either that gas station manager or the barber refused to do business with me because as a Christian, my religious and moral values differ in some way from their own convictions? How would you feel if either of these businesses refused service to you because they do not share your Christian religious and moral convictions… because in doing so, they feel they would be violating their own religious convictions?

Us vs. Them

As you most likely know, their is a firestorm erupting in American culture over the State of Indiana’s passage of the Religious Freedom Restoration Act (RFRA). You can read the bill, officially known as Senate Act 101, right here. Whatever the intention of this bill actually is, which is still not entirely clear (evidenced by the fact that Indiana legislators have already amended the law), the application of the law seems to single out LBGQT people over the issue of gay marriage. Consequently, a restaurant owner has the right to refuse catering service for a gay wedding because doing so violates the religious conviction of the restaurant owner who believes that gay marriage is morally wrong.

The firestorm has continued to spread with one restaurant owner, who professes to be a Christian, calling into a radio station to freely admit that he does discriminate against gay people. Then another restaurant owner, responding to a hypothetical question (which seems unwise), has said according to this article “If a gay couple was to come and they wanted us to bring pizzas to their wedding, we’d have to say no.”

So it seems that regardless of the RFRA intention, the issue has singled out the moral issue of homosexuality. That is, once again some Christians have found another way to elevate the moral issue of homosexuality above other moral issues and religious convictions. I wonder if those same Christians would refuse to provide catering to a wedding should they learn that the ceremony will include something such as a Wiccan prayer ritual or if the reception to follow should have alcohol where inevitably some people will become drunk? My point is simply to say that by singling out gays and gay marriage, something else appears at work beside mere religious and moral conviction. That something else is a cultural war waged by political power that continues fostering an “Us vs. Them” scenario where exclusion  − both implicitly and explicitly − is the result.

This is a Christian problem! Some Christians seem to insist upon the rest of society conforming to their beliefs and values, even if it means relying upon state political power to ensure that conformity. Those within society that do not embrace the beliefs and values of these Christians are then marked for exclusion. This was the way of the Pharisees and other religious leaders in Jesus’ day, who were quite accustomed to practicing exclusion themselves. Yet the more that Christians embrace an exclusionary practice, the more Christianity drifts further and further from Jesus. Only this time this drifting is not due to the theological liberalism that characterized some mainline Protestant Denominations throughout the 20th century; this drifting comes from Christians  maintain the political privilege of a Christendom culture is coming to an end.

Good Friday and the Gospel

It seems as though the gospel is failing among us… the gospel that was and is salvation for both the Jew and Gentile (cf. Rom 1:16)

Today is Good Friday. It’s the day when Jesus was nailed to the cross for the sake of the world, to set the world free from the burden of sin and death. Jesus’ death was that inclusive moment when God destroyed the barrier that excluded Gentile from Jew, by making the two into one…

But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ. For he is our peace, the one who made both groups into one and who destroyed the middle wall of partition, the hostility, when he nullified in his flesh the law of commandments in decrees. He did this to create in himself one new man out of two, thus making peace, and to reconcile them both in one body to God through the cross, by which the hostility has been killed. – Ephesians 2:13-16

Jesus’ death was that act of grace on the part of God that said my sin and your sin will no longer separate us from God or each other. It doesn’t negate the fact that we are sinners, as we most certainly are, it just means that Jesus has atoned our sin by making peace through his death so that our sin would no longer exclude us.

We praise God for that act of grace, as we should. We gather together around the Lord’s Table to sing hymns, offer up prayers, hear from God’s word, and ultimately remember through the partaking of bread and wine, which represents the body and blood of Jesus, that we are now included. So why then should we turn around and maintain a practice of exclusion, singling out certain people for their religious, moral, and lifestyle choices? Do we think their behavior somehow taints us, indicts us as guilty? Or do we just need to keep our culture sanitized of that which offends our Christian sensibilities? Were these the concerns of Jesus  when he embraced the sinner… when he was lifted up upon the cross as a scandalous and shameful spectacle?

True Religious Freedom

Jesus died to include those whom his followers sometimes exclude. This has to change. Here’s how…

In his book Exclusion and EmbraceMiroslav Volf writes, “We would most profoundly misunderstand the Eucharist, however, if we thought of it only as a sacrament of God’s embrace of which we are simply the fortunate beneficiaries. Inscribed on the very heart of God’s grace is the rule that we can be its recipients only if do not resist being made into its agents; what happens to us must be done by us” (p.129). That is to say that as we gather around the Lord’s Table to remember the very grace of God which includes us who are sinners, we must also become practitioners of this inclusionary grace. We are to be agents of this grace with our fellow believers whom we are communing with around the Lord’s Table and with our neighbors, regardless of whether or not they are believers… or whether they share our same beliefs and moral values. However, the way we live as agents of this grace will differ in each particular setting we find ourselves in.

When it comes to discerning how we should live as agents of this inclusionary grace in the market place, we should look at how Jesus, whom we follow, did this in his life. For the sake of space, let’s just recall that Jesus sat among and engaged in life with the “sinners and tax-collectors.” In doing this, Jesus was neither approving of their sin nor becoming participants in their sin and it seems that should be the case with us. Neither by eating a meal with a gay person nor by providing them with a meal, even in a gay-marriage or same-sex civil union, means approval or participation in the actual relationship. To say otherwise is believe in guilt by association and it that’s true then we are guilty of another sin just about every time we engage someone else with just a simple smile. Rather than incurring guilt participating in life with someone who is gay, what we are doing is removing the “Us vs. Them” barrier that we have built up. We are saying that even though we may not agree with their certain aspects of their life, we will not let it become a hostile barrier that stands between us because our God let his Son, Jesus the Messiah, be crucified to demolish such barriers.

As we, who profess to be Christian, remember the death and resurrection of Jesus on this Good Friday, Holy Saturday, and Easter Sunday, let us become conduits of the very grace we are recipients of. Let us give up the political power we use as an attempt in conforming the rest of society to the beliefs and values we choose to live by… And let us instead serve our neighbors regardless of whether we agree with their lifestyle choices. For to do is to embrace true  religious freedom!

“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.” – Galatians 5:22-23.

“So we must not grow weary in doing good, for in due time we will reap, if we do not give up. So then, whenever we have an opportunity, let us do good to all people, and especially to those who belong to the family of faith.” – Galatians 6:9-10.

May it be so among our neighbors whether they be Christian or not, White or Black, Strait or Gay!

Whose Side Are You Standing On?

Last Tuesday, March 3rd, Israeli Prime Minister Benjamin Netanyahu was in the United States speaking to Congress. Predictably, his appearance and speech was a political moment that showed the great polarization between Democrats and Republicans. Not surprisingly, his address was lauded with both support and scorn by Christians. Those who favor the right, the conservatism of Republicans, expressed their approval for the Prime Minister while those who favor the left, the liberalism of Democrats, criticized the Prime Minister’s appearance. And not surprisingly, though disappointing, many of these voices lending support or scorn were the voices of Christians… people who belong to the Kingdom of God.

This all seemed like a primer for what’s to come as America gears up for another major election, including the election of a new President. Many Christians will take to social-media as a vehicle for expressing their views, most of which will sound unabashedly either Democrat or Republican. So let me be clear: Christians, we have a problem!

Gospel of Reconciliation

When the Apostle Paul was writing to the Corinthian church to defend the legitimacy of the ministry he and Timothy are engaged in, he described the work as the ministry of reconciliation. Paul said that it was “…God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation” (2 Cor 5:18). In a world divided between Jews and Gentiles, fueled by years of animosity, Paul was called to proclaim the death and resurrection of Christ which was the climatic event bringing an end to the division by creating one new creation in Christ. In fact, much of Paul’s writing in the New Testament is dedicated to bringing out the implications of this reconciliation.

One of the implications for reconciliation is that those who are reconciled to God also become agents of reconciliation. After discussing how in Christ the wall of division between Jews and Gentiles has been destroyed, creating one new people known as the church, Ephesians makes clear that this “wisdom of God” is now being made known “through the church” (Eph 3:10). The church is able to participate in this mission of God because the Holy Spirit empowers it to live as a proleptic reality. That is, the Holy Spirit enables the church to live among the present as a witness of what the future is.

This is how the eschatology of the gospel works. The future of history, God’s future, has entered into the present through Christ and now his church who continues the ministry of Christ. This means the church is called to live as the tangible reality of what reconciliation looks like among a dying world that only knows division.

There’s just one problem: The majority of Christians in America seem to have forgotten this gospel of reconciliation. Or worse, they just don’t care. What makes me think this, you ask? Because too many Christians are more worried about upholding the present day divisions that having nothing to do with the gospel by aligning themselves with the American right and left… Republican and Democrat politics.

Swallowed Up Into the Division

One of the books I am currently reading is Miroslav Volf, Exclusion and Embrace. The author, who as a native Croation, lived through the wars in the former Yugoslavia, knows something about division and explains the real consequence of aligning with one side or the other…

The stronger the conflict, the more the rich texture of the social world disappears and the stark exclusionary polarity emerges around which all thought and practice aligns itself. No other choice seems available, no neutrality possible, and therefore no innocence sustainable. If one does not exit that whole social world, one gets sucked into its horrid polarity. Tragically enough, over time the polarity has a macabre way of mutating into its very opposite − into “both us and them” that unities the divided parties in a perverse common of mutual hate and mourning over the dead (p. 99).

Volf explains how people, by failing to remove themselves from the division, become swallowed up into the division, taking up the cause of one side or the other so that it becomes about “us” (whatever side we align ourselves with) against “them.”

Here in American, that polarity is the politics of the conservative vs. the liberal, typically known as Democrat vs. Republican. The problem for Christianity is that is aligning ourselves with either side, we become that side and lose the ability to participate in the gospel of reconciliation. Note what I did not say: I did not say that by aligning ourselves with one side or the other will prevent us from proclaiming “Jesus saves,” teaching a bible class at church, helping with our church’s VBS, or many of the other good Christian things we do. But let’s be clear, we can do all that and still fail to join in the gospel of reconciliation because this ministry is about living among the present old world of human kingdoms as a witness of the new in-breaking future world of God’s kingdom. And we can’t embody the new when we’re still enjoined with the old!

So, someone might ask, are you saying that Christians cannot vote? Nope! I’ve not said that once and to think that this is the issue is to miss the issue. Most Christians are way past voting. We’ve gone from being just voters to people who are involved in waging a social-media war for one side or the other, as if whatever side we are fighting for is the good news that give life to this dying world. Except, if we really believe the Bible, then we must admit that this is wrong and that the only way we can participating in bringing good news to America and the rest of the world is by aligning ourselves exclusively with Jesus’s cause… not Jesus’ cause and America’s cause but Jesus’s cause alone!

One Question

Let me finish by asking a question. But first, a quick story.

When I was a child at church camp, we would sing a song during devotionals called Standing On The Lord’s Side. The song went something like this…

Leader: “Tell me, whose side are you standing on?”
Church: “I’m standing on the Lord’s side.”
Leader: “I said, whose side are you standing on?”
Church: “Standing on the Lord’s side.
I stand, I stand, I stand… standing on the Lord’s side.

So it seems time for us to ask, whose side are we standing on? The American Right and Left or the Lord’s Side?

Christians: Not of the World?

“Be in the world but not of the world!”

It’s a well known phrase that has been preached in many sermons and repeated by many, many more Christians. It is a conviction which many Christians, especially of the Bible-believing, conservative-evangelicalish type, understand the relationship they are to have with the world. That’s why you won’t hear such Christians talk about going out to see the movie Fifty Shades of Grey followed up by dinner at some restaurant like Hooters or Tilted Kilt.

Being “in the world but not of the world” is actually rooted in some solid biblical teaching. Jesus himself desired that his disciples would be both sent and sanctified. According to John 17:15-19, Jesus prayed to his Father about his disciples saying…

“I am not asking you to take them out of the world, but I ask you to protect them from the evil one. They do not belong to the world, just as I do not belong to the world. Sanctify them in the truth; your word is truth. As you have sent me into the world, so I have sent them into the world. And for their sakes I sanctify myself, so that they also may be sanctified in truth” (NRSV).

The idea of sanctification means to be holy, set apart for God and his mission. While Christians are sent into the world, rather than withdrawn from the world, Christians must abstain from living as the world because they do not belong to the world. The Apostle Paul expresses a very similar concern as he commands the Christians in Rome saying, “Do not be conformed to this present world… (Rom 12:2).

To See The World as God Sees

But living as people who are not of the world is more than just abstaining from certain segments of the entertainment culture.

In his book Exclusion and Embrace, Miroslav Volf writes about the strangeness that Christians are to have regarding their culture as a result of their allegiance to God rather than country. Such strangeness gives “…a vantage point form which to perceive and judge the self and the other not simply on their own terms but in the light of God’s new world…” (p. 53). Thus, by embracing this strangeness, Christians are able to see the world as God sees it and respond in ways that reflect the new creation they belong to.

The importance of this strangeness cannot be overstated. Two Sunday’s ago I turned on the news and was horrified by the news that twenty-one Coptic Christians were beheaded as martyrs of Jesus Christ by the terrorist group ISIS. It is horrible and as expected, everyone believes something needs to be done about such terrorism. The world, including the United States, will meet such violence with violence. Militaries will wage war and the masses will champion the cause as if it will really save the world, ridding it of evil.

Yet a lot of Christians, including some preachers, are among the masses cheering this cause and here in the United States it too often ends up having to do with what is best for America… filtered through whatever political camp one affiliates with. So much for being not of the world!

To Speak As Christians

I’m not writing this just for the sake of being critical. I’m concerned with how the church is going convince this broken world of the gospel when so many Christians speak as people who still belong to the world?

I went and saw the movie American Sniper yesterday. It was a realistically brutal portrayal of war, in more ways than one. Besides the bloodshed and the loss of lives of both Americans and Iraqi insurgents, who both bear the image of God, families suffered on both sides for the gods of war. As the movie finished, I was left with nothing but sadness. There was anything to celebrate, there wasn’t any winners to applaud, and there wasn’t any heroes to venerate as a legend. What I saw were victims. That’s right, victims! I saw victims of a dark and broken world where everyone keeps trying to kill everyone not in a war that ends all wars but as a war that only begets more war.

The only way the world is ever going to know there is hope beyond such mayhem, the future hope which Jesus has established through his own crucifixion and resurrection, is for Christians to speak of such hope… to speak as people who are not of this world in response to the terrorism and violence of this world. The world doesn’t need the church to champion its way of the sword, as it already has plenty of people ready and willing to do that. What the world needs is for Christians “to be concerned about nothing among [the world] except Jesus the Messiah and him crucified” (1 Cor 2:2) because it is only through the crucified Jesus that the world will ever know the hope of the resurrected Jesus.

As You Come Together

Here is a video of me preaching at the Westside Church of Christ in Baltimore on Sunday, February 8th. The sermon is titled As You Come Together and is based on 1 Corinthians 11:23-34.

I Don’t Miss Mayberry. . . And Neither Should You!

Photo courtesy of Jonathan Mettitt

Photo courtesy of Jonathan Mettitt

I’m old enough that I can remember watching The Andy Griffith show air regularly as reruns on television. I also remember watching the shows Little House on the Prairie and The Waltons. It was good wholesome family oriented television that parents could watch with their children without having to worry about what those little ears and eyes might encounter.

Of course, The Andy Griffith Show took place in the fictional town of Mayberry. It was a small town, an all American kind of town. Neighbors knew each other, there weren’t any video games to keep children from playing outdoors, and the most serious crime was when Barney, the Deputy Sheriff would take Otis the drunkard to jail to sleep it off. That certainly seems like the ideal kind of place to live and make a life for ourselves. Heck, even though I didn’t grow up in a single parent home, it certainly would’ve been nice to have an Aunt Bee around always having a fresh-baked apple pie hot off the stove. If only we could return to way back when, right?

Wrong!

As the title suggests, I don’t miss Mayberry and what it represents and neither should you. As wholesome and pleasant as Mayberry may seem, I’m sure not a single Black person would enjoy going back to America’s Mayberry era. Not when being black meant being forced to ride at the back of the bus, not having the right to vote, and even being lynched. In fact, there’s more than a few groups of people that would not enjoy going back in time. That was a time when many still believed a woman’s place was nowhere else but in the home (not that there is anything wrong with women choosing to be homemakers) and sometimes that was a home where women were abused by their husbands while the law did little to nothing since it was a “domestic problem.” Let’s not forget the mentally ill, the mentally handicapped, and many other groups who were marginalized and mistreated.

So no, I don’t want to go way back when and I don’t know why any other Christian would either. In fact, I don’t know why Christians would long for any idyllic American culture, be it the traditional culture that Mayberry represents or the more progressive culture that America has seemingly become.

Growing up, we would sing the spiritual This World Is Not My Home during church services. Some churches still sing it. But do we really mean it? Because whether it’s the down-home traditional America or the more progressive America, many American Christians seem baptize the American ideal as the best thing since sliced bread.

Can We Recover Our Hope?

Christianity in America really needs to recover a sense of eschatological hope. That is, the church needs to learn once again what it is to live with hope. . . to be in the present what it awaits for and what it already is in the fullness of time. The Apostle Paul writes Philippians 3:20-21,

But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.

Only when Jesus returns will everything in life, including our own bodies, become what it is meant to be. Right now we live with a promise which is hope to us in Christ because we know what our future is. So if this is what we are to eagerly await, why dream and politic for good ole’ Mayberry or it’s American antithesis? Christians belong to neither and await neither!

However, let me push this a bit farther. Within the context of Philippians 3:20-21, Paul is contrasting the Christian disposition of being set toward to the second-coming of the Lord with people who have their minds set on “earthly things (v. 19). While Paul is directly talking about people driven by hedonistic values where their own stomach becomes their god, it isn’t a stretch at all to say that Christians who for an idyllic American life also have their minds set on earthly things.

This is not to say that everything about America then and now is bad, as that would be a gross mischaracterization. There were and are many good things about America. Yet no matter how good we think America was or is, it will not be when Jesus comes again. One day when Jesus return, everything will be brought under his reign. Until then, the only way for the world to know now that Jesus is Lord is for us, the church of Jesus Christ, to live in hope of that day when every knee will bow and every tongue confesses. We can’t do that when we’re preaching sermons in the sanctuary, on Facebook, or else that says “I Miss Mayberry.”

The Conversation Churches Must Engage

As the circumstances of our surrounding culture and community change, so do the issues that face every local church. Often the issues, be it poverty, sexuality, religious pluralism, etc…, remain general enough that a church can ignore them if they wise. But at some point a church will have a visitor come from that new Section 8 housing down the street, having many needs and lives in that new Section 8 housing around the corner. Or that church will learn that the local Muslims are planning to build a Mosque across the street from where the church meets. Or someone in that church will come out of the closet, telling others that they are gay. Suddenly what remained as general issue  become very particular issues that impact the local church in such a way that whatever the response is, it will reshape the identity of the church.

This is called a kairos-moment in the life of the church. The word “kairos” comes from the Greek language and literally means time but not in the chronological sense like the time of day. It refers to an event that is happening among the church which is an opportunity for the church. Regardless of the circumstances of such a kairos-moment, it is an opportunity from God to listen and then walk on mission with God in such a way that the church is transformed. Or, depending on how the church responds, it is an opportunity from God that the church ignores, rejects, etc… which leads to a loss of mission. This is where churches begin to decline, anxiously seeking to go back in time and repeat the past because they fool themselves into believing trying a hundred different versions of the same thing over and over will somehow reap different results.

Responding To A Kairos-Moment

As I said, such kairos-moments are an opportunity for the church. Yet because the particular circumstances of these kairos-moments are difficult issues that raise theological questions and awaken sensitive political triggers, it is tempting and easy for churches just to avoid the issues. Or what happens is that people in the church simply react with a defensive (and highly emotive) response. When this happens, various platitudes, that have more in common with the American left and right than they do with the gospel, are underscored with biblical proof-texts and used as weapons to win the fight. Yet, neither avoiding the issue nor taking a defensive posture will help. By avoiding these kairos-moments, churches are unable to hear God’s voice and by taking a defensive posture, churches are unable to see where God is working.

The first response to such kairos-moments is spiritual-discernment. Such discernment is a conversation that leads to a thoughtful and contextualized response so that the church may continue living on mission with God as faithful followers of Jesus who are animated by the Spirit. It is a conversation that the leaders of the church must have with each other but it is also a conversation that the leaders must have with the rest of the church as well − and the conversation between the leaders and the rest of the church must shape the conversation that the leaders continue having amongst themselves. Failure to have either conversation will again simply result in a lost opportunity, likely rendering the local church as futile among the surrounding culture and community.

Engaging In Spiritual Discernent

I want to suggest two criterions for engaging in spiritual-discernment regarding any particular kairos-moment that I believe will help churches step forward on mission with God These are not the only criterions that could be discussed but they are two that I believe matter immensely.

PROCEED BY GRACE WITH FAITH. The spiritual-discernment necessary here is a process that takes the church into a wilderness so to speak. Sometimes it can feel like walking on ice in the dark… to find the shore, everyone must continue forward but with each step there is a bit of uncertainty as to whether the ice is going to break. It’s easy to become frustrated.

Show each other grace, allow each other to think openly and even say things that may not sound so wise at the moment. And don’t worry about making some mistakes along the way. The journey into the wilderness will come with some mistakes but have faith. Just as God preserved Israel as they journeyed through the wilderness, so will God preserve his people today. What the promise-land looks like will be as surprising as it was for Israel but God will lead the church there. So proceed forward but do so by the grace of God for each other with an abiding faith in God.

ENGAGE SCRIPTURE, TRADITION, & CULTURE TOGETHER. The particular issues that churches face today may share many similarities with the circumstances that other churches find themselves in. Yet they are not exactly the same either, so churches cannot simply juxtapose scripture or Christian tradition down upon any issue and say that what was done before is the church should do now. This locks the church into merely trying to repeat the past rather than living as a present embodiment of the gospel.

The conversation of spiritual-discernment involves bringing scripture, tradition, and culture into conversation with each other. By doing this, churches will discern what their theological praxis (how the church embodies the gospel) must involve for the present circumstances. Formulaically, the conversation of spiritual discernment is: Scripture (S) + Tradition (T) + Culture (C)= Theological Practice (ThP).

S + T + C = ThP

By bringing scripture, tradition, and culture into conversation with each other, the conversation is asking “What does the gospel look like in this?” and “How does the church enact the gospel Jesus lived in this?” The only thing left is for the church to faithfully follow Jesus where the Spirit leads, acting upon what God reveals.

One Final Thought

There is obviously much more to say about bringing scripture, tradition, and culture into conversation with each other that can be said in one blog post. So I hope to say more in the coming months. Nevertheless, this is the sort of conversation that the church had at the Jerusalem Council (Acts 15), has had at different moments throughout history, and must keep having. Yet it’s also a conversation for every local church because that is where the circumstances of culture are encountered in the particular. With that in mind, such conversations must always take place from a posture of listening, that is bathed in prayer and unequivocally faithful to Jesus, who is the Lord, and therefore a faithful embodiment of the gospel Jesus lived and proclaimed.