Tag Archives: Christianity

Evangelism: The 72 Includes You

Evangelism is a ministry task that many churches struggle with, for various reasons. Beyond such reasons, evangelism sometimes has been relegated to the job of a revivalist preacher going from town to town preaching the good news. With all appreciation to such preachers like Billy Graham or my own tribe’s Jimmy Allen, evangelism isn’t their responsibility alone. Similarly, evangelism is neither about standing on a street corner preaching a hellfire and brimstone sermon to other pedestrians nor can it be reduced to knocking on some unknown person’s door.

4517So what is evangelism? If that’s a question you’ve wonder about or if the subject of evangelism interests you, then perhaps the book I am writing to tell you about can help. A few weeks ago IVP Books was kind enough to send me a copy of The Power of the 72: Ordinary Disciples in Extraordinary Evangelism. This book, authored by John Teter, who serves as Pastor for the Fountain of Life Covenant Church in Long Beach, California, is a very easy to read book of 162 pages in length. In fact, one of the things I appreciate about this book is that the author has written in a manner that is accessible to any reader, whether they have a theology degree or not, and has done so without dumbing down the theological content of the book.

After an introduction, the book divides into two sections, with the first made up of three chapters laying a theological foundation and the second made up of five chapters on application. Throughout the book, the author works through the story of Jesus sending out the 72 to proclaim the good news of the kingdom of God in Luke 10:1-20. Overall, the author asks of the Christian reader to see himself or herself as one of the 72. That is, Christian readers are challenged to consider themselves as people Jesus is sending out to proclaim the good news — evangelists engaged in evangelism. To that end, the author offers a fourfold purpose of 1) providing a theological foundation for evangelism, 2) presenting his theory on the process of conversion, 3) call the reader to master ministry tasks pertaining to evangelism, and 4) prepare the readers for rejection (p. 14).

The author is not offering a step-by-step “how to” manual for evangelism, which is good since I have always found problems with such manuals (which is beyond the scope of this post). However, besides presenting a solid theological praxis for evangelism, I found the book inspiring and encouraging. Without any guilt trips, I found myself wanting to be better at evangelism as I read through the book. Though there didn’t appear anything of significance to dispute in this book, there were a couple of places where I thought the author was trying to hard to make the biblical text support his conviction. However, I’m sure the same could be said for any pastor-theologian, including myself.

One point the author makes in the book does warrant some further discussion because it is such a good point for churches and individual Christians to remember. In discussing the work that God is already doing, the author says:

“Evangelism is not going into newly formed relationships doing all we can to create a hunger for God. Evangelism is becoming flesh in a situation where God is already at work. The hard work has already been done” (p. 97).

As with every aspect of Christian ministry, the task begins with discerning where God is already at work so that we may join in as participants in the mission of God. Likewise, because evangelism is participating in the work God is already doing, we can trust God to bring forth the harvest among those who are seeking him. Consequently, evangelism does not and should never be a coercive or manipulative tactic on our part. We simply share the good news of Jesus Christ and the kingdom of God, allowing the Spirit to convict and call those seeking God to respond.

If you’re seeking to gain more confidence in evangelism yourself, here’s an easy book to read that God can use to equip you with more confidence. Perhaps you’re looking for some material on evangelism that can use to facilitate a discussion about becoming more evangelistic among your church or small group you’re part of. If so, I think you’ll find this book a helpful place to begin that conversation.

Christian Witness: The Memory of Hope in a Secular Time

Over all, I have enjoyed a very good life. I was raised by Christian parents in a household with two brothers and two sisters. I’ve always had food on the table, adequate health care, and I’ve been blessed with a good education. Today I am a Christian and I’ve been able to spend much of my adult life serving as a minister with local churches which is something I love doing. I’ve been able to travel both nationally and internationally, which is more travel than a lot of people enjoy. Additionally, I have been married to my wonderful wife Laura for nearly nineteen years and we have been blessed with three wonderful children. So when I come home, I can definitely say that life is good.

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I have much to be thankful for and probably more so than I am even aware. So much that I give thanks to God each day for the life I have. Yet there have been times when life has been difficult. At the age of sixteen, I was critically injured in a car accident that should have been fatal. I was only twenty-three years old when my dad was diagnosed with an aggressive stage-4 cancer in his pancreas and died two months later. There have been times when my family and I have had very little financial resources to live on, creating a lot of unnecessary stress. However, the most difficult part of life came when my oldest son died, followed a year later by the death of my younger brother. That was such a difficult period of life and looking back, to think that I have thus survived this journey of grief I am on is sheerly by the grace of God.

In all of the ups and downs of life, I can still surely say that life is good. That doesn’t mean that life is always easy or pleasant. What makes life good is God, who blesses each day with existence and also blesses the existence of life with a future hope in Jesus Christ.

Now admittedly, if it were not for this future hope in Jesus Christ then a lot of life would seem like one big cruel joke. I say that because there is too much bad, too much evil, and too much pain that goes on and that seems especially true for people in certain parts of the world where every-single-day is a constant struggle among abject poverty, living with systematic injustices, and having the apparent the cruel misfortunes of being born the wrong gender, wrong race, wrong nationality, etc…

I can’t explain why the bad exists… Well, I probably could begin to do so but at the end of the day, all such explanations seem inadequate. So I won’t. What I will say is that despite the bad, life is still good and I believe it is so because of the promise of hope that God has made in Jesus Christ. As scripture says in 1 Peter 1:3-5:

“Praise be to the God and Father of our Lord Jesus Christ! In his great mercy he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead, and into an inheritance that can never perish, spoil, or fade. This inheritance is kept in heave for you, who through faith are shielded by God’s power until the coming of the salvation that is ready to be revealed in the last time.”

This is the Christian difference regarding life. Life is good not because of the present circumstances, which are ever changing for better and worse, but because the future is salvation — life redeemed, reconciled, and restored.

As Christians we can’t forget this and lose our memory of hope. In this time of secularism that has become America, the secularist sees hope for the future when the economy is strong, when good paying jobs are plentiful, when the children are doing well in school and extra-curricular activities, and so forth. But as nice as that is, it could all be gone tomorrow.  As Christians though, we see things differently and must. We see through our memory of hope, recalling the story of Jesus that culminates in his crucifixion, resurrection, and exaltation. Because of that, we know the future full of hope. Our memory of hope is our Christian witness and we speak of it as an invitation for our secular neighbors to discover what can only be seen through the eyes of faith.

 

I don’t Look Like A Christian

tattooedcoupleA few weeks ago while sitting in a coffee shop reading, a young woman asked me what I was reading. I told her that I was reading the Bible and that led to a small conversation about reading the Bible. But then the young woman said, “I just started going to church. I know I don’t look like a Christian but I am.”

I thought about what she said. I could see the tattoos covering her arms, the numerous body piercings, and the Gothic hair style dyed an unnatural color. Was that why she said that she didn’t look like a Christian? I’m guessing so.

Okay, that got me thinking about what does a Christian look like. Regrettably, too often churches have cultivated a culture where Christianity has a certain dress-code that has more to do with style than modesty. I don’t think most churches mean to cultivate such a dress-code but when you walk into a church service where the older Christians dressed in their best Sunday dresses and suits and the younger families all have on clothing from Ralph Lauren and Ann Taylor stores, well… And this goes for us pastors too. I once noticed at a ministry conference how many of the pastors were wearing pretty much the same clothing, like they all just finished shopping at True Religion and Lucky Brand.

I’m not saying Christians are wrong for wearing the clothes they wear, even if it does become rather monolithic. But people need to know that looking like a Christian has nothing whatsoever to do with the clothes they wear, their hairstyles, and so on. Of course, few would disagree with me and yet there are still communities where Christianity has a look that may exclude anyone who looks different.

What then does a Christian look like? There are so many ways to answers that, ways which are all true. For example, a Christian looks like someone following Jesus. Or a Christian looks like someone who has been baptized and belongs to a local church. And a Christian looks like someone who has the Holy Spirit living within them as they turn away from sinful behaviors and learn to love both God and their neighbors more each day.

All that is to say that perhaps the best way of describing the look of a Christian is to say that a Christian looks like someone whom God is at work transforming into the image of his Son, Jesus Christ (cf. Rom 8:29).

So after thinking about what this young woman said for a little while, I went up to her again and told her that I think she looks like a Christian. She smiled and asked, “Why is that?”

I told her, “Because I see Jesus Christ forming in you.”

The Pastor and Theology

Pastors, or ministers, are those who serve in local churches as minister of the gospel. Their vocation is primarily one of proclaiming the word of God in order to equip the believers to live as faithful witnesses of the gospel. While the aim is not to become a good theologian, the pastoral vocation is a theological enterprise. In other words, serving as a pastor is to serve as a pastoral theologian. The questions then is what kind of theologian should a pastor be and what does that involve?

The issue the above question asks is raised in the book The Pastor Theologian: Resurrecting An Ancient Vision by Geral Hiestand and Todd Wilson. Before getting into this issue more, there is a related concern that needs some attention. Within the Churches of Christ there are still some who think negatively of theology. This sentiment is rooted in the Restoration vision of just going back to the Bible without realizing just how indebted such a vision is to modernity and enlightenment thought. As the C.S. Lewis quote in the picture above suggests, everyone has a theology. So the only question is whether we have a good or bad theology… a well informed theology or a theology formed by ignorance.

While theology proper refers to the study of the Christian doctrine of God, the task of theology is more expansive in that it deals with how the Christian faith is understood and practiced. So I agree with Hiestand and Wilson in their description of theology as attempting to “make sense of the world in which we live, of God, and of ourselves. It teases out the connections between ideas and actions and helps to create new ways of imaging reality — ways that are distinctly Christian, or, we might say, distinctly real” (p. 55). So when we declare the Christian doctrine “Jesus is Lord!”, the task of theology is expounding on what it means for Jesus to be Lord, how that shapes our understanding of history and the way we live as followers of Jesus. We do this theology, of course, by engaging the Biblical text in conversation with Christian tradition and our located culture (more on that later) even as we draw from our abilities of reason and experience.

The question then is to what end is the task of theology? This is where I differ with Hiestand and Wilson. Their vision of a pastor theologian is what they refer to as the restoration of an “ancient vision” where the pastor “constructs and disseminates theology for the broader church” (p. 80). Their vision is anchored in their belief that there is an unhealthy gap between academia, where many academic theologians serve, and the church, where pastors serve. The ideal is a return of pastors doing academic theology for other pastors rather than leaving that work to the academic theologians and thus filling the perceived gap between theology and church. However, I’m not convinced that this is as big of a problem as they think. While there are some academic theologians who seem uninterested serving the church and some pastors who seem uninterested in theology, there are plenty of academic theologians interested in serving the church with their academic discipline (e.g., Walter Brueggeman, Miroslav Volf, N.T. Wright) and plenty of pastors interested in theology (myself included). The need is for a culture among local churches that embraces the theological enterprise and encourages their ministers to serve as pastoral theologians.

“…good pastoral theology is contextual theology.”

So let’s briefly hone in on the questions of what kind of theologian should a pastor be and what does that involve? Hiestand and Wilson suggest “the renewal of the church depends on the renewal of the church’s theology” (p. 123). Church renewal actually depends on much more but good theology is certainly an imperative. However, I believe the pressing need for this theological work is on the local. That is, every local church exists within a particular cultural context that must be considered if the church is to embody the gospel in a meaningful way among the local community. So it is within this local cultural context where scripture and Christian tradition must be engaged along with reason and experience. Why? Because while good theology is expressed in beliefs and practices that are faithful to Jesus, the local church must also contextualize this expression to what God is doing among the local church and local community. The pastor’s theological task is to help the community of believers to both understand and articulate these beliefs in concrete practices so that there is congruency between how the local church lives and what it proclaims as faith. In this sense, the task of good pastoral theology is contextual theology.

Let me offer two hypothetical but very real examples of contextual theology. Let’s say that there are an influx of Muslim refugees who have very little in terms of basic physical needs (food, clothing, etc…). How will your local church respond? Beyond generalities, I can’t answer that question because part of that question will depend on how your church understands the gospel (or not), how different people view Muslims, and so forth. However, answering the question of how the church should respond involves doing theology for the sake of the local church. Likewise, the same is true when a church is having to navigate the waters of conflict when two or more believers are in sharp disagreement with each other and where there may be potential offense (sin) involved. How the church responds and engages in this conflict, ideally toward full reconciliation, will involve doing theology and this is part of the pastor’s task whether it be in preaching, counseling, or just reflecting in silence for the sake of gaining clarity.

For the record, I don’t think Hiestand and Wilson would disagree with me on the need for pastors to be engaged in theology among the churches they serve. Where we differ is on the need for more pastors to be engaged in academic theology. It’s not that I’m opposed to academic theology and value greatly from those who are blessed with a Ph.D and a seminary position to teach and research from. I just believe local churches need pastors who are also contextual theologians for their local church and community.

What say you?

Christianity: Reclaiming the Practice

According to Acts 11:26, “The disciples were called Christians first at Antioch.” Before this, followers of Jesus were typically called “believers” or “disciples.” But now the citizens of Antioch said they were Christians and I’m pretty certain they were not meaning to compliment these believers. To say “I am a Christian” today may draw some sneers but not for the same reasons. So perhaps we can ponder a little more what it means to be a Christian.

THEN and NOW

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The words read “Alexamenos worships his god.”

In the eyes of this Greco-Roman city, these people were following someone who had been crucified and as the apostle Paul would later remind the Christians in Corinth, this was considered foolishness (1 Cor 1:23). As a matter of fact, Jesus was not considered a hero or a good honorable person among the unbelievers, to some he was a crucified ass as the third-century Alexamenos Graffito etching depicts. And I use this language not to be vulgar but so that we might understand the point. If hearing Jesus spoken of as a crucified ass makes you uncomfortable, imagine how Christians must have felt  nearly two-thousand years ago. Yet these Christians remained fiercely loyal, swearing their allegiance to King Jesus and embodying the way of life he lived while on earth — even to the point of suffering death themselves.

But my, my… How things have changed. I once was asked by a barista in a local coffee house if I considered myself a mainline Protestant Christian or an Evangelical Christian. Realizing that this person likely had assumption about both groups that I didn’t want to own, I was very thankful for my Restoration heritage which gave me the language of saying “Christian only but not the only Christians,” So I told the barista, “I’m just a Christian and nothing else.”

That seemed like a good answer in 2007 but ten years later, I’m not so sure. There are ideas associated with the term Christian that give me reason to pause and sometimes option to just say that I am a follower of Jesus. So it’s not that I’m ashamed to confess my faith in Jesus, as I’m not, It’s just that when Christianity has become so embedded in American politics that it’s nearly impossible at times to see any cultural difference between the two, then Christian means something very different from what Christianity should be.

GUITAR PICKING and CHRISTIAN LIVING

As already pointed out, Christianity began as a way of life. To be a believer was to be a disciple of follower of Jesus in community with other believers. That is what it meant to be a Christian and thus to be a part of the ekklesia of King Jesus. It was more than just believing. It was believers putting into practice what they believed about Jesus and the life he lived while on earth.

However, Christianity as a practice isn’t how we typically think of being a Christian. MacIntyre describes a practice saying:

“A practice involves standards of excellence and obedience to rules as well as the achievement of goods. To enter into a practice is to accept the authority of those standards and the inadequacy of my own performance as judged by them. It is to subject my own attitudes, choices, preferences and tastes to the standards which currently and partially define the practice” (After Virtue, 3rd ed., p 190).

In other words, every good has certain practices that must be followed for that good to exist. If the good is playing the guitar, then there are certain practices such as properly fretting chords and scales, picking techniques, etc…  that must be learned and followed to say I can play the guitar. Any person may be able to pick up a guitar and produce a sound from making contact with the strings but that does not make such a person a guitar player. The same is true with Christianity. There are certain practices that must be learned and followed to say that we are being a Christian (for an accessible read on such practices, I would begin with Fitch, Faithful Presence, 2016). While there is room for debate about what practices are necessary, there shouldn’t be any regarding the need for learning and following certain “standards of excellence” and “rules” in order to be Christian.

This MacIntyrean understanding of practice helps us as we think about our own confession of faith. To be a Christian is not just to believe in Jesus and have a set of beliefs about what is taught in scripture, it is to follow Jesus as a way of life. While that sounds so obvious, just a quick observation of society shows that it doesn’t always translate into practice. Yet it must. If we confess faith in Jesus then we must reclaim Christianity as a particular practice of which Jesus is the interpretive lens that focuses our understanding of what this practice involves.

SO THEN…

Our goal is the formation of Christ in our lives (cf. Gal 4:19) and it requires more intentionality on our part. If our desire to become like Jesus, then we must invest in the practices following Jesus. This isn’t a works oriented salvation, it’s called repentance and it is part of Jesus’s original call to come follow him… learning to be distinctly Christian.

“Let us examine our ways and test them, and let us return to the Lord.” – Lamentations 3:40, NIV

This Battle Still Belongs to the Lord

The tragic shooting this past Sunday in Sutherland Springs, Texas has been a painful tragedy to hear of from afar. I’m upset for the many innocent lives that have been lost and hurt, and I’m angry that someone can just indiscriminately kill other people. Yet just as with the past church shootings in Antioch, Tennessee and Charleston, South Carolina, in ways that hit close to home, we are reminded again that churches face persecution. The question we face as the body of Christ here in America is “Now what?”

Sutherland Springs Shooting

The Battle Belongs to Who?

When I was in college, one of the popular songs during chapel and devotionals was The Battle Belongs To The Lord (if you’ve not heard the song, you can click on the title to hear an a cappella rendition of the song). It’s a song that encourages faith with lines like… “No weapon that’s fashioned against us shall stand [because the] battle belongs to the Lord.” Or, “When your enemy presses in hard do not fear… The battle belongs to the Lord.”

Yet, sometimes I wonder if Christians really believe this? Or have we so compartmentalized our faith that the battle we sing about has nothing to do with the physical life we are living? I ask that because with the news of so many mass-shootings which are now also taking place at church and other religious gatherings, the response of many Christians is not any different from the way the rest of the world responds.

For the past few days the response of many Christians on social-media was the reaction of anxiety expressed in the question of how do we protect ourselves from such harm. Don’t get me wrong! I am not opposed to undertaking measures that protect innocent people from harm but when Christians suggest that the number one concern of the church should be safety is just to lose sight of the gospel. When our anxiety about a mass-shooter coming to our church prompts us to immediately suggest locking all the doors of the church building during worship and/or encourage members to carry firearms, we are letting fear lead us rather than faith. [Whether it is moral/ethical for Christians to carry firearms as a means of personal self-defense is besides the point.]

It seems as though Christians in America have forgotten that following Jesus might mean suffering for the name of Jesus. It certainly has for our fellow disciples throughout history and even today among certain places in the world. So the possibility of suffering for the sake of Christ should not surprise us. Scare us??? Yes, the idea of having an individual or group enter our worship gathering to kill us is terrifying. The question we must ask is how should we respond?

A Christian Response

Consider these words from the Apostle Paul that have been the focus of many sermons on a Sunday morning. Ephesians 6:10-20…

Finally, be strong in the Lord and in his mighty power. Put on the full armor of God, so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. Therefore put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place, and with your feet fitted with the readiness that comes from the gospel of peace. In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one. Take the helmet of salvation and the sword of the Spirit, which is the word of God. And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people. Pray also for me, that whenever I speak, words may be given me so that I will fearlessly make known the mystery of the gospel, for which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should.

Exegeting the text isn’t the big issue we face with a text like this. In my experience as a pastor, the problem is that too often we have so spiritualized and privatized this passage of scripture that it doesn’t have any bearing on an issue like the threat of a mass-shooting. That is, we limit the “struggle” (v. 12) to the way Satan may be trying to lure us into sexual immorality, selfish behaviors, bouts of depression, and so forth. Now I’m not denying that any of those issues are real battles we face as Christians. They are real and this passage offers us sound instruction for facing those struggles. However, this text was originally written to Christians who were also facing forms of persecution for being followers of Jesus. So when we hear that a gunman has committed mass-murder inside a church gathering and realize that such a massacre could happen in our church gatherings too, this text offers us instruction for facing this struggle too.

The passage tells us how we, the church, remain strong. Our strength is in the Lord, not in our own fallibility. Putting on the full armor of God then is essentially living as the new creation we are in Christ (Lincoln, Ephesians, p 442). Of course, finding our strength in the Lord as we put on the full armor of God requires faith. That is why v. 18 says, “And pray in the Spirit on all occasions with all kinds of prayers and requests. With this in mind, be alert and always keep on praying for all the Lord’s people.”

When faced with any struggle, our response begins with prayer because it isn’t our battle to fight or win. The battle, as we sing, belongs to the Lord and it is a battle he has already won even though we may suffer. The promise of the gospel is not that we will be without suffering but that through the crucifixion, resurrection, and ascension of Jesus Christ we have a victory now that will be known in fullness when our Lord returns. So when faced with struggles, we respond by praying and lifting our petitions up to the Lord… praying that we can live as his new creation rather than like the old creation that the rest of the world is.

Through such prayers we gain the strength to remain distinctly the church. And when it comes to the threats of violence, it doesn’t mean we ignore safety concerns. What it does mean is that we will act in faith rather than with fear and that by acting in faith, we don’t not consider just our own safety but how we go about our business of embodying the gospel. That is, besides considering how we might develop a protocol for responding to an emergency such as a mass-shooting taking place, we are also resolved to keep loving others, forgive those who wish us harm, and proclaim the word of God more boldly. If our response to danger is not an embodiment of the gospel then we’re not any different from the world and if we’re not any different from the world then are faith is nothing more than empty words we recite on Sundays.

One Final Plea

My fellow Christians, I am not asking that we remain naïve about the world or just throw ourselves into danger. My plea is that we not lose sight of the victory we have in Jesus Christ and that we respond to the potential dangers we face as the victorious people of the Lord. That won’t always be easy but let’s remember… This battle belongs to the Lord!

Agape Blitz in Portland, Oregon

Two weeks ago I accompanied three other adults and six students, including my daughter, from the Chillicothe Church of Christ on a service mission trip to the city of Portland, Oregon. The purpose of our trip was to work with the Agape Church of Christ as part of their summer Agape Blitz in serving people who are homeless.

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Group photo taken with the family of Ron and Lori Clark. Ron serves as the Minister with the Agape Church of Christ in Portland.

We did this by working in some homeless camps that provide housing shelter to those who otherwise would likely be sleeping on city sidewalks or underneath some overpass. We also participated in a Night Strike which according to the website “is a community gathering that mobilizes volunteers/services, meets felt needs, and develops relationships that transform lives.” This is a weekly event that provides everything from basic care, such as haircuts and feet-washing, to services that extend human dignity to people who often are ignored by much of society, such as offering a hot meal and friendship.

Besides the work we were doing, we enjoyed the fellowship we had with one another as we took a day to travel into the mountains and visit both Seaside and Canon Beach on the Pacific Ocean. In addition, we enjoyed some meals together, a few stops at local coffee shops, and a visit to the famous Voodoo Donuts, which provided us with opportunities to grow closer to each other as people who are all on the journey of following Jesus.

To sum up this trip, it was an opportunity to not only love people but to teach our students what it means to follow Jesus. Our goal was to #SeeJesusBeJesus. Or in other words, we wanted see how God is working in Jesus and to participate in the work that God is doing in Jesus among the world. Of course, that is something we can and are learning to do in our everyday lives as people of “the Way” (cf. Acts 9:2). As Jerry, a deacon of our church who organized this trip, says, “Everybody is somebody, so treat everybody as somebody.”

I personally am really proud of our students. When it came time to work, they worked hard without complaining. When it came time to interact with people whose lives and circumstances were very different than their own, they loved and served without fear or judgement. Here is a slide show video of our trip…