Tag Archives: current-events

Reflections on Church Leadership During the Covid-19 Coronavirus Pandemic

More than a month has passed since the church I serve, the Newark Church of Christ, decided to stop gathering together during this Covid-19 Coronavirus pandemic. I must admit that when we first made the decision, I wondered what would become of our church. If we are not able to gather together for several months, I wondered if there would we even be a church left. Of course, as soon as this wave of anxiety came over me, so did my leadership reflexes.

Worship Center

The first rule of good leadership is don’t be anxious. Don’t panic and don’t give a foothold to the devil of anxiety. Yes, what we are going through makes for more difficulties but panicking amid anxiety either results in doing nothing or making an anxious decision. Neither of which is helpful and most likely would only make matters worse.

Like many churches, we began streaming online worship gatherings. However, as important as worship is, there is more to living as a church than just worship. If we’re to bear each others burdens, love our neighbors, and join in the work we see God doing—participating in the mission of God—then we remaining connected with each other was paramount.

So one of the things we’ve done as a church is begin including two short videos of different people from our church in each online streaming of worship on Sundays. These videos have allowed us to hear from each other and have helped remind us that we are a community, a family of believers called “church” in this life together. We have also began organizing online connection groups so that we could meet during the week for encouragement and continue growing in our formation as followers of Jesus. So using Zoom, Google Meet, etc… we spend some time checking in on what we are thankful for and concerned about, and then we spend some time in scripture but not just for the sake of Bible study. Instead, as we come to understand what God is teaching us in scripture, we want to embody that teaching in the way we live.

     “But I have been reminded that church is neither a building, place, or time. Church is people following Jesus and that’s what we are.”

In the meantime, our church still seeks to love our neighbors. Loving God and each other through worship and fellowship matters but so does serving and caring for people in our community. One opportunity was preparing sack lunches for people who might otherwise go hungry. Now our church is receiving shipments of masks that we are going to distribute within our community where there is need. And as we see other opportunities to the good works that God is doing, we’ll gladly do so as followers of Jesus.

Oh me of little faith… I initially wondered if we would even have a church after this pandemic. But I have been reminded that church is neither a building, place, or time. Church is people following Jesus and that’s what we are. So as a pastor, even though helping lead the church during this pandemic has required some adjustments, I have also realized that leadership is still much the same. That is, I serve as a minister of the gospel and so my role is still that of what any pastor’s role should be: helping the church hold to the gospel and allow the gospel to frame our way of life as a church. As that happens, we will continue participating in the mission of God as followers of Jesus.

What the results are is neither in our control nor something we need to worry about as church. The same is true for the church you serve among too. But perhaps the eyes of those living in our local towns and neighborhoods will be opened to see real community taking shape among our churches as we embody the gospel. And if that’s the case then we’ll see the church growing as it should, with the seed of the gospel pollinating and blooming anew.

Christian Unity and the Embodiment of Love

If you knew you were about die, what would you want to say to those you love the most? What would you want to do? It’s a hypothetical question that doesn’t really need an answer except to say that most of us, if not all, would want to say and do those things that really matter, that are of the utmost importance. And so it seems with Jesus too, on the night before he was crucified.

Jesus Washes an Apostle's Feet, Laurie Olson Lisonbee, 2006

“Jesus Washes an Apostle’s Feet,” Laurie Olson Lisonbee, 2006.

According to the Gospel of John,  Jesus washes the feet of his disciples in chapter thirteen and then begins addressing his disciples before he retreats into prayer. The foot washing is important because Jesus is offering his disciples an example of the life he is calling them to live. It’s a life of radical love embodied in the virtues of humility and servitude. It is the life Jesus has lived, the way and truth of the gospel, and why he insists that his disciples must love each other as he has loved them (13:34-35; 15:12). 

This life of love embodied in humility and service is the way, truth, and life of Jesus that reflects the gospel, the very Word of God, revealed in Jesus Christ. Compared to the world, this truth is the alternative the disciples are sanctified in (set apart) and sent into the world as witnesses of. This is the reason, Jesus prays in John 17 that his disciples will be one.

        “I pray they will be one, Father, just as you are in me and I am in you. I pray that they also will be in us, so that the world will believe that you sent me.” – Jesus Christ, John 17:21

Sanctification and unity point us toward the mission of God (Carson, The Gospel According to John, 566). To be sanctified and sent out as a unified community of disciples is to continue participating in the very mission that God sent Jesus into the world to fulfill.

This is as true today as it was then. Being sanctified is not just a salvation issue and Christian unity is not uniformity achieved in keeping a list of church practices. This is not to suggest that holiness and theology is inconsequential. Some issues, such as the Triune nature of God or Christian marriage, are worthy of our reflection and discernment. But perhaps what matters most is the way we love each other. Our capacity to love one another is what Jesus desires when he prays that we will be one. For in being so one with each other that we will love each other as Christ has loved us, we reflect that love outward to the world around us. That’s a love that draws the rest of the world into the love of God (Gorman, Abide and Go, 124)

This is the truth we all are called to embody, for it signifies that we are united in Jesus Christ as a people known for the very love of God.

The Gospel and Politics: Five Convictions

Recently I had a conversation with another follower of Jesus about the relationship between Christianity and politics. That’s always a dangerous conversation because religion and politics are two subjects that are very personal and fraught with so much potential for exasperating conflict. It shouldn’t be that way but that is the nature of the beast these days.

6b-religion-vs-politics

Anyhow, when I speak of Christianity and politics, I am really speaking of the socio-political claim made by good news of Jesus Christ and the kingdom of God. Below are five convictions I shared in this conversation, with a few edits. Maybe in some future posts I’ll expand on each conviction but here are the five for now:

  1. The gospel of Jesus Christ pertains to the life we are living now into the future. That is, the good news of Jesus Christ is not merely concerned with eternal salvation in the life to come, it is about reordering life in this world in order to bring about new creation in Christ and thus heaven on earth. This is why a central aspect of Jesus’ teaching consists of a moral vision for human life (e.g., The Sermon on the Mount, Matt 5-7) but this moral vision is also a political vision leading people to a new way of living for the good of society (what politics is ideally about).
  2. The gospel of Jesus Christ is brought about through his death and resurrection, unveiling God’s new creation within history. All people are called to participate this new creation by faith expressed in repentance and baptism. Such participation is putting to death the old creation, including the politics of old creation. While the governing authorities of old creation still play a part in maintaining civility among old creation, everything about old creation is “rubbish” in comparison to what we now know in Christ (cf. Phi 3:8).
  3. The gospel of Jesus Christ is as much of a political claim upon our lives as it is a religious claim because Jesus is Lord. Either Jesus is Lord over our entire life or he is not our Lord at all. Therefore the gospel and as the gospel is preached, has everything to do with politics just as much as it does with religion, family life, etc… I disagree with the notion of two kingdoms articulated by Martin Luther, later expounded by Reinhold Niebuhr as Christian Realism, in which Christians participate in two kingdoms: the kingdom of God and the nation/state. Niebuhr believed the kingdom of God could not be realized upon earth but the kingdom of God, first manifested in Jesus Christ, is realized through the church. While the kingdom of God will not be fully realized until Christ comes agin, it is realized to the degree that the church follows Jesus and gives it allegiance to the kingdom of God rather than any nation/state.
  4. The gospel of Jesus Christ is a politic revealed to the world that proclaims the reign of God by announcing that Jesus is the new King. This is the witness of the church that is embodied in the distinct way in which the church bears witness to its alternative life. Such life involves renouncing the sins old creation (e.g., adultery, dishonesty, etc…) and bearing witness to the ethic of new creation by loving all people, showing hospitality to all people, caring for the sick and the poor, etc… The earliest Christians regarded this alternative life of new creation in Christ as a politic, which is why they insisted on identifying themselves as an ekklesia (an assembly).They’re were other terms the early Christian could have adopted that referred to private religious associations but instead they chose to call themselves an ekklesia, which referred to a public political association in Roman culture. Had they adopted the former, the church would have easily been accepted among Rome, which was a religiously pluralistic society, but in choosing the later, the church was rightfully viewed as a threat to the Roman way of life (the Pax Romana). 
  5. Therefore, the gospel of Jesus Christ embodied in the church should be and is intended as a subversive people among every nation/state-kingdom of this world, including America. This does not mean Christians are anti-state, for we do recognize the authority God has granted to all governing authorities in this world for maintaining civility. Therefore Christians do obey the laws of the nation they live in so long as these laws do not require any compromise with their embodied witness as followers of Jesus.

These are just some convictions I have come to as I attempt to live and preach what I believe is the full implications of following Jesus and bearing witness to the kingdom of God. I’m not sure how my beliefs work out in everyday life but then again, I am more concerned with what is right than I am with what results may come about. I’ll trust God to bring about good through our faithful witness as followers of Jesus. I’ll also add that I’m not against Christians voting or even serving in a public office. However, as America is in another contentious political season, we should be cautious about the way we engage in state politics. Our calling is not to be a witness for any particular politician or political platform and that means not wasting our energy trying to tell others who or what they should vote for. That’s because at the end of the day, I believe what really matters is the reality that Jesus is Lord and his kingdom has come.

Lastly, while I had these convictions stirring in my for sometime, one very brand new book that I found really helpful is Scandalous Witness by Lee C. Camp, which was released yesterday. I highly recommend you buy it and read it.

Post Christendom America: Understanding and Accepting the New Reality

Christianity in America is currently in somewhat of a precarious state. Many local churches are declining, with some even closing, and while the influence of Christianity’s past is still evident, it is increasingly contested and rejected by the populace. The beliefs and values embraced by society reflects a growing acceptance of religious pluralism. We now see the convergence of humanism and secularism expressed through the American lens of individual liberty, which is welcomed under the rubric of tolerance.

Empty Church Building

Now I’m neither celebrating nor lamenting the changes that have taken place in America. I’m simply trying to name what is happening with the intention that I might be of some help to Christians and local churches in navigating the new challenges we face in the wake of such changes in culture.

One of these challenges is facing the reality that Christendom is over. By Christendom, I am talking about the importation of post-Constantinian Christianity from Europe into America in which the culture of society was heavily influenced by the power and prevalence of Christianity. By saying that Christendom is over, I am speaking in a proleptic sense in which its future death is already a conclusion or prognosis like that of a person diagnosed with stage-4 pancreatic cancer. That is, even though the vestiges of Christendom are still visible in America, the future fate of Christendom is already known and it’s evident by loss of Christianity’s influence in American culture.

The challenge for local churches and the Christians who make up those churches is learning to live as faithful followers and witnesses of Jesus in a post-Christendom society. Part of that challenge is overcoming any denial, though that is easier said than done. As Douglas John Hall points out:

In some places, including much of our own continent, it can even appear that Christendom is alive and well, unless one looks beneath the surface. In such contexts, Christian congregations and even whole denominations are able to carry on as usual, as if nothing had happened. But this response is often visibly contrived, and it is viable only as long as the economic conditions of churches are relatively sound. With each new decade, more and more Christians are driven to realize the watershed through which Christendom is passing (“The End of Christendom and the Future of Christianity,” p. 4).

In other words, the relative “success” of a local church is enough to obscure the reality of what is taking place. Christians are likely only hit with the post-Christendom reality when they see the decline of Christianity’s influence in visible manifestations. These manifestations might be the realization that once effective evangelism programs are no longer effective, that the small crowd of gathered worshipers are mostly over the age of fifty, or even seeing a church close for good.

Another challenge, it accepting the loss of Christendom and learning to live as the church in a post-Christendom culture. Many Christians are still trying to preserve a Christendom culture and in doing so, hinder learning how to live as “exiles” participating in the mission of God among a secular society that once was Christian but is no more.

One recent example is Franklin Graham encouraging Christians to vote saying, “Make sure that you are registered to vote, otherwise we will lose our country.” Can the post-Christendom reality not be any more clear when the suggested way for Christians to avoid losing is voting in an election? Can we not see the death of Christendom when fear is the motivation for engaging in state politics, a coercive form of power, in an effort to retain Christian interests?

Now don’t misunderstand me. I’m neither opposed to Christians voting nor am I trying to suggest whether Christians should or should not vote. Voting isn’t the problem per se. What is the problem is the suggestion that Christians must vote or lose. Franklin Graham’s plea begs the question of what is it that Christians stand to lose? A worldly kingdom or the kingdom of God? Which kingdom are Christians really fighting for if the fear of losing America, or any other nation, is what motivates their political engagement?  The suggestion is just another example of the way Christians fail to understand and accept the post-Christendom reality that is America in the twenty-first century.

But in coming to the point where Christian are implored to vote if they wish to win, perhaps we can see the futility in clinging to the vestiges of Christendom. If so, then there might just be some space opening up for reimagining how local churches can live as faithful followers of Jesus in a post-Christendom society. For that, stay tuned.

An Alternative Politic: The Faithful Witness of the Church

I know we have this thing called the separation between church and state in America but just a casual observation and we can see how that separation has often been blurred. This is why American culture was influenced by the reality of Christendom (was being the key word), with most Christians participating in politics through voting and holding public offices.

ikro0bziuebzuhqkp430

Although many Christians are still very engaged in politics, the Christendom culture has nearly become thing of the past and will eventually pass altogether. While there are many Christians still clutching to Christendom, trying to preserve the past, the reality is that America is now a post-Christendom society in which Christianity is of little influence.

Lament if you with but I believe Christianity must shoulder some, if not a lot, of the reasons for the cultural shift. There are a variety of reasons but when some churches are more concerned with preserving their traditions, like wanting to revive the use of hymnals, and other churches are driven by consumerism, then the mission of God is subtlety lost among other utilitarian goals. There’s another reason why Christianity must take responsibility for the loss of influence that is more difficult to accept and it has to do with politics.

       “It’s time for a new reformation that opens space for an alternative community that embodies the gospel as an alternative and subversive politic.”

As already mentioned, most Christians in America have engaged in politics. They have done so with with good intentions but in doing so, many have given themselves to politics. Mainline Protestants veered to the left, while evangelicals turned to the right. Yes that’s a generalization but it’s one that more people are beginning to realize, except maybe for those Christians still deeply invested in politics. The investment itself serves a binary system defined and dominated by Democrats and Republicans, which really just represent two different sides of the same coin. That is, even though each side has significantly different ideas about how to govern (= rule) society, they both believe the only way forward is through the state. Also, it is this system that has determined the rules of engagement.

Locked within this binary system, Christians have been led to believe and will tell each other one side is good and the other is not. This has meant adopting the good side as our side, supporting it and defending it while ignoring or mitigating anything that might question the virtuosity of our side. Believing then that there are only two options, Christians will pressure other Christians to get involved because failing to vote for the good side is a vote for the other. This is why I have had Christians tell me that if I vote Republican, then I support a platform of injustice towards minorities and immigrants while other Christians have told me that by voting for a Democrat, then I am supporting abortion by voting for a pro-choice platform. Christians from both sides have told me that not voting is a vote for the other side, which is exactly what the binary systems wants everyone to believe.

According to the binary system, there isn’t any other options. But I beg to differ because I am a Christian who believes in Jesus and is striving to live as a faithful witness of Jesus and the kingdom of God. I believe there is an alternative to the futility of state politics, an alternative political party called the church of Jesus Christ. I know that sounds counterintuitive, especially in knowing the ways Christianity has woefully failed to live according to the teachings of Jesus within history. These failures are due, in part, to the rise of Christendom in which the church gained a favorable status, sought to maintain that status, and in doing so, compromised the gospel witness. Thankfully though the Protestant Reformation gave us the language semper reformanda (always reforming) because its time for a new reformation that opens space for an alternative community that embodies the gospel as an alternative and subversive politic.

   “The alternative for Christians requires an exclusive commitment to this way of Jesus Christ rather than trying to do both church and state at the same time.”

When Shane Claiborne tweeted about the need for a political party with a consistent pro-life stance, my reaction was that there should be such a party offering a consistent social-ethic and moral character derived from the gospel, the church of Jesus Christ. That politic was one of the distinctives among the community of disciples in the first century when they declared themselves to be an ecclesia. That’s because ecclesia referred to a public assembly that was open to all in which the concerns of the city, the was life was organized and lived.

That’s politics. Ecclesia was a political assembly. However, as an ecclesia gathering in the name of Christ, the allegiance of the people gathering in this assembly was to King Jesus rather than Caesar. In fact, had the followers of Jesus merely wanted to exist as a religious community, then there were other words they could have identified themselves with (e.g., thiasos, eranos) which referred to private religious associations. Doing so may have even made the disciples more tolerable in the religiously pluralistic Roman culture but the disciples steadfastly understood themselves as an ecclesia, an alternative politic that was a threat to Roman peace.

This understanding of church is largely unknown in America where our English word “church” is derived from the German word kirche, meaning building. So instead of understanding the local church as an alternative politic, the church has become a building located in place to gather for worship and then leave, returning to American life as usual — politics as usual.

Exactly what it will look like for local churches to live as an alternative politic in a post-Christian American culture is still an open and ongoing discussion. While America embraces free speech, freedom to assemble and religious freedom, it seems enslaved within a political binary system that has little capacity for imagining any alternative. So becoming an alternative politic in this context won’t be easy but that is what I believe that Christian, gathered as a local ecclesia, are called to be and in doing so, embody the gospel as a faithful witness to Jesus and the kingdom of God. This is the alternative politic that witnesses to a life beyond the futility of state politics but it requires a new imagination, relearning how to live as followers of Jesus and not just mere church-goers. The alternative for Christians requires an exclusive commitment to this way of Jesus Christ rather than trying to do both church and state at the same time. It will also require faith, trusting God to bring about the good through our faithfulness witness even if the results are not seen in our lifetime, which is the point of Heb 11:1-12:2.

Following Jesus in 2020

Face of Jesus ChristHere we are in the second week of 2020, which seems a bit surreal. I was just getting used to saying 2019 and now it’s 2020. Churches have just traversed from a season of Advent into the season of Epiphany, from the birth of King Jesus to God’s revelation of King Jesus to the entire world. But does that mean anything?

As we step forward into year 2020 in America, we do so in a year of contention. President Trump is facing an impeachment trial, there is a rapidly escalating conflict with Iran, and there is an upcoming political election that is sure to bring out the worst vitriol and anger in many people. Besides all the contentious politics in America, we live in a society that has been sinking into a moral quagmire for sometime. Whether we talk about the life of the unborn, the increasing number of socially displaced poor living in our neighborhoods, or the life of immigrants seeking refuge from war and violence in their homeland, their livelihood always seems to come at the expense of politics. But where I find myself is with a growing disappointment for the ways in which it seems some Christians respond, acting as though the politics of right and left matter more than lives affected by these challenges.

Have we forgotten what it means to live as followers of Jesus? I’m talking about the Jesus we read of in scripture, who embraced the powerless over the powerful, took up the cause of the oppressed by show mercy and acting with justice, became a humble servant rather than an ego-driven despot, and who chose the way of the cross rather than the much easier way of the sword. This is the Jesus we are called to follow and the Christianity we profess as our religion must be coherent with the life Jesus lived, is nothing but another self-made false religion.

So as 2020 is upon us, I’ve heard a lot of pastors talking about sharing a “2020 Vision” with their church. I don’t have any problem with the language, playing on the year 2020, if that helps captivate the attention of the church. But from where I sit, churches don’t need a 2020 Vision for some new ministry initiative or how they can help take their church to the next level, whatever that means. What churches need is a 2020 vision for who Jesus is and the kingdom he called us to serve in as his followers.

On the night before Jesus was crucified, he prayed for this disciples. As a part of his prayer, he asked his Heavenly Father…

“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, os that they also may be sanctified in truth.” – John 17:16-19 (NRSV)

Clearly Jesus did not want his followers withdrawing or from the world, which I believe includes not avoiding the problems that society must face. Rather, Jesus has sent his disciples into the world. However, in sending his disciples into the world, he does so with the expectation that they will be sanctified which has to do with being set apart in the world for the mission of God. This is the rub, the tension. How do we, as followers of Jesus, live in society facing numerous challenges and live as believers who singular focus is participating in the mission of God? 

I certainly don’t have the final answer but I remain committed to living as a follower of Jesus. And by that, I mean striving to live my life by the same beliefs and values that Jesus lived so that my life might be a coherent reflection of who Jesus is. I’m sure I’ll fail along the way but that is my commitment. As a pastor, I am also preaching through the Gospel of John this winter and spring with the Newark Church of Christ. As I preach through the Gospel of John, I am asking the question of what God is doing in Jesus as a way of trying to understand what is this eternal life that the church is called to participate in as believers following Jesus. And that’s it… I hope that by living as a follower of Jesus and preaching about Jesus, that whatever influence I have will be harnessed towards encouraging others to live as followers of Jesus.

 

Advent: Do We Really?

The season of Advent is upon us. We are in the second week of this lovely season and so we sing.

O come, O come, Emmanuel,
And ransom captive Israel,
That mourns in lonely exile here,
Until the Son of God appear.

John the Baptist came before the Lord as a prophet sent from God to prepare the way. He did this by calling people into a baptism of repentance. That is, in preparation for the coming of the Lord, he was inviting people into baptism “to show that they were changing their hearts and lives and wanted God to forgive their sins” (Lk 3:3).

Our God is coming! But do we really want God to come? Do we really desire Advent?

shelteredbyhisglory.jpgEmbracing Advent is more than just anticipating the coming of God, it’s an anticipation of participating in the life for which God comes to offer us. This is a life wrapped up in the gospel or good news of Jesus Christ and the kingdom of God. Yet it’s a life that can only be received by those willing to repent. This is why John the Baptist came before the Lord as a prophet sent from God to prepare the way. He called us into a baptism of repentance, telling us “to show that they were changing their hearts and lives and wanted God to forgive their sins” (Lk 3:3).

If we follow the good news of the Lord’s coming, we are led to Jerusalem where the cross awaits our Lord. It’s not the path anyone would expect of this Jesus, who was born as King of the Jews (Mt 2:2) but that to the cross he goes and we either follow him there or we don’t follow him.

The apostle Paul tells us that it is by the death of Christ on the cross that he destroys division and hostility between Jew and Gentile. The cross is where enemies, factions, and tribes are reconciled as one new people who belong to God. This is the reason for the Advent of God, the coming of Christ. Now do we really want God to come? Do we really desire Advent? Or is Advent just some religious ritual we observe on four Sunday’s in December only to go back to business as usual, lost in the growing animosity of our tribal ways?

I’m not asking such questions in a vacuum of nothingness but in the context of an American culture that is heading towards a chaos of hatred and political division. The polarities of left and right, Democrats and Republicans, is the new tribalism that is bubbling up like as a volcano ready to erupt. As a divided Congress argues over the impeachment proceedings of President Trump, many people are already poised along the sidelines, ready to defend the side they are on at all costs. And sadly, many Christians are lined up on one side or the other while trying to convince themselves and others that God is on their side too.

So again I ask, do we really want God to come? Do we really desire Advent? Christ has come, we believe, to heal the nations. As we sing in the great hymn O Holy Night

Truly He taught us to love one another;
His law is love and His gospel is peace.
Chains shall He break for the slave is our brother;
And in His name all oppression shall cease.

Now Christians, if we really believe this and want to participate in this gospel, then maybe it’s time we let go of our tribalistic garments and be the church. Because it’s very difficult to see how we can embody this gospel as long as we continue aligning ourselves with the sides of left and right, Democrat and Republican.

Whether America knows it or not, America needs the church. Not the church it is all too accustomed with, a church that has baptized the gospel into Americanism, but the church that is wholly aligned with King Jesus. Not the church that confesses “Jesus is Lord” on Sunday but then gives her allegiance away to the tribal politics, but the church whose singular alignment with King Jesus results in embodying the kind of life that makes for peace.

Oh church, do we really desire Advent?

Mercy Without Justice?

Tim Tebow and Colin Kaepernick are both well-known former NFL quarterbacks and to some extent, cultural icons in our present-day society. Many people have admiration for one and disdain for the other, and this ying and yang reflects much more about where people land on the social-political spectrum that it does about either former quarterback.

mercy_justice_banner

You may not know this but both Tim Tebow and Colin Kaepernick are professing Christians. Tim Tebow endeared himself to many evangelical Christians and other conservatives for his willingness to express his faith in a public manner, for his pro-life stance, and holding to other traditional Christian values. I have nothing against Tim Tebow and if you’re a Christian, even if you disagree with Tebow on some issues, you shouldn’t either. But on the same hand, you shouldn’t have a problem with Colin Kaepernick either. Yet when Caepernick began protesting the racism and numerous police shootings of black men in America by kneeling during the performing of the National Anthem, many of the Christians that lauded Tebow expressed anger towards Kaepernick. Why?

While the differences between Tim Tebow and Colin Kaepernick might be categorized as a conservative versus liberal difference, I want to think from theological perspective. Specifically I’m thinking about the categories of pastoral and prophetic gifts. The pastorally gifted person comes along encouraging us to live more deeply into what we already believe to be true, which is exactly what Tim Tebow exemplified. There’s nothing wrong with that either, as we all need such encouragement at times. At other times we need the prophetically gifted person to help us see the injustices that exist, injustices that we tolerate and even sometimes accommodate. Denouncing injustice, the prophet calls us to repentance. Whether we like it or not, we need Colin Kaepernick as much, if not more these days, as we need Tim Tebow.

Our challenge is receiving the message of a prophet which is disruptive, certainly not what we want to hear. With few exceptions, only the oppressed seem welcoming of the prophet’s protest. The privileged and powerful become defensive and dismissive of the prophet because the prophetic word is a rebuke calling for the privileged and powerful to repentance. That’s the way it was when God sent prophets to speak his word to Israel and that’s the way it is when prophets speak today.

Consider the case of Botham Jean who was fatally shot in his own apartment by former Dallas Police Office Amber Guyger. After Ms. Guyger was convicted, Brandt Jean, the brother of Botham, chose to forgive Ms. Guyger and give her a hug. The moment was captured on video, a video that instantly went viral (I shared it too) and may prove to the most shared video ever. There’s much to love about that moment and the extension of mercy that Brandt Jean offered to Amber Guyger. It’s a pastoral moment, reminding us of the grace and forgiveness that every Christian believes is right.

However, after Amber Guyger was sentenced to prison, there was a video of Botham Jean’s mother pleading for justice. Her plea was aimed at the underlying racism that played a part in this entire case and has plagued the city of Dallas. In comparison to the video of Brandt Jean forgiving and hugging Ms. Guyger, the video of Botham Jean’s mother was seen and shared by very few people. Why? I believe the answer is that we, the mostly white Christians who have the privilege and power among society, don’t want to hear her prophetic pleas for justice. And it seems like we never do.

The other day I was rereading through Martin Luther King Jr.’s Letter From Birmingham City Jail. Dr. King wrote this letter, in part, as an explanation to the white moderate pastors who have grown tired of his protests, remarks:

“You deplore the demonstrations that are presently taking place in Birmingham. But I am sorry that your statement did not express a similar concern for the conditions that brought the demonstration into being. I am sure that each of you would want to go beyond the superficial social analyst who looks merely at effects, and does not grapple with underlying causes.” (A Testament of Hope: The Essential Writings and Speeches, 1986, 2003,p. 290)

His critics were more concerned with the civil unrest that was taking place in the quest for civil rights than they were for the injustices of racism and lynchings that oppressed people of color. The prophetic voice of Dr. King was too much for too many and we know this because we all know what happened on the morning of April 4, 1968.

I am a minister of the gospel who serves as a pastor with the Newark Church of Christ but I also believe my calling must bear an occasional prophetic voice too. So let me say unequivocally that mercy is a beautiful gift to offer but it should never diminish or neglect the need for justice. The vision of the gospel is one that offers both mercy and justice, not one over the other. But too often in America, where racism and racial injustices still exists, white Christians have clamored for grace and mercy while remaining silent when it comes to justice. It’s time for this posture to end. Mercy without justice must end.

This calls for repentance.

“He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” – Micah 6:8, NRSV

I’m Not Renouncing My Faith

In recent weeks a couple of more popular Evangelical Christians have publicly renounced their Christian faith. In particular, I’m thinking of former pastor and author Joshua Harris as well as Hillsong Worship Leader Marty Sampson. Both seem to be struggling with the Christian faith as they understand it, though I’m not sure if that means they have completely abandoned belief in Jesus Christ or they’re just struggling with a lot of doubt right now. What I do know, based on what I have read, is that both are struggling with their faith.

iBelieve Series

My point isn’t to criticize or pass any judgment on anyone, including Joshua Harris and Marty Sampson, who struggle with doubts and even for a time may lose their faith. I’m just mentioning this to provide some context for this blog post. You see, I actually sympathize with those who struggle in their Christian faith because I have struggled in my Christian faith too. In fact there was a time during my seminary years, of all places, when I nearly walked away from this life of following Jesus because I wasn’t sure of what I believed anymore and I wasn’t even sure if it mattered.

The existential crisis for my own struggle with faith was the death of my first son, Kenny, followed by the death of my younger brother, John, a year later. Such suffering has haunted me. Not only did the death of my son and brother burden me with much grief and pain but my eyes began to see the suffering of others and the unfairness of it all. I remember well the afternoon I went to visit someone in the hospital battling cancer and walked through the pediatric oncology ward… Haunting!

The reality of suffering leaves me with many more faith questions than I have any satisfactory answers. Beyond that, as a pastoral-theologian, I know that life is much more complex than the fundamentalist Christian worldview some Evangelicals have. There are issues about creation and science, the end of time as well as God’s judgment, the nature of scripture, and so forth that I still wrestle with because some of the answers I have are not dogmatic absolutes. At least they’re not for me because the issue seem far too complex for such black and white solutions.

All that said, I still believe in Jesus. Even though there are questions for which I’m unsure of the answer, I still believe.

I still believe in the good news about Jesus, his death, burial, and resurrection, because I find the testimony about what happened to be believable. That is, I find the story of Jesus dying on the cross and being raised back to life (and bodily resurrection) to be reasonably credible. I’m not saying that this story is provable like one can prove the laws of gravity but I do think the story is credible, and therefore believable, just like the story of the American Civil War even though we weren’t alive to witness either event with our very own eyes.

What makes the story of Jesus believable is the evidence we have, the testimony that has been passed on from those who did see (cf. 1 Cor 15:1-8) and the effects what happened. While it might be possible that the story of Jesus was all just a ruse or some lie perpetuated by the early Christians, that possibilities loses their probability when considering the suffering of persecution many of these Christians endured. In one-hundred years time, from AD 25 to AD 125, history went from no existence of Christianity at all to a movement so numerous that some saw Christians as a new human race (N.T. Wright, The New Testament and the People of God, 359). This happened even though the believers didn’t have any legal standing and faced much opposition, including persecution and death. The only explanation is that what they believed about Jesus, his death, burial and resurrection, did really happen.

I also still believe in the good news of Jesus because of the hope that blossoms from such faith. The good news of Jesus is the story of how God overcomes sin and death, bringing about a new creation. Without that promise, our life ends in death so that all the suffering endured to that point is without any hope. Nihilism is what we are left with. As difficult as suffering is, it becomes utterly unbearable if life is nothing more than just “Life’s a bitch and then you die.”

As I said earlier, there are many questions about faith that I don’t always have satisfactory answers for but there is one thing I do know. If the story of Jesus being crucified and resurrected is true, and I believe there is credible reason for believing it is true, then it changes the course of history. The life Jesus lived, with all of his teaching, is the life that God is bringing into existence and it’s the life I want to participate in as a follower of Jesus. It’s a life lived by faith and a faith that’s big enough for and can co-exist with the questions and doubts we sometimes have.

So I’m not renouncing my faith and I pray you won’t either.

Be The Church!

Like others, I am tired of turning on the news only to hear that another mass-shooting has occurred. With the most recent shootings in El Paso, Texas and Dayton, Ohio taking place within twenty-four hours of each other, it seems as if such violence has become an epidemic. Maybe that’s more perception than reality but nonetheless what is reality is the fact that more innocent lives were harmed and killed.

It is beyond me to understand how anyone could so maliciously plot and carry out a deadly attack on other people. Yes, I am aware of the anger and extremism, the hatred and racism, the mental health and emotional trauma, and the many other factors that come into play, including the easy access to certain firearms — assault weapons designed simply to kill with efficiency. I’m frustrated that elected officials just keep offering their “thoughts and prayers” without undertaking any reasonable solutions. I’m frustrated that, fifty-one years after the assassination of Martin Luther King Jr., racism still has a grip on America and my frustration doesn’t end there. As a White person, I am also frustrated with many White people who either don’t seem to care about racism or seek to downplay it and even want to disassociate from the racism (a White privilege), failing to see how systematic racism still exists even if they don’t personally discriminate against any person of color. And if the truth be told, maybe I have been one of those White people too. I try not to be but I am a sinner too.

So what can I do?

What can we do?

As followers of Jesus, what must we do?

Be the church!

I know, I know… It sounds simple and even trite because for far too long “church” has been nothing but a place where people gather on Sundays. Our traditional understanding of Church in the west has often become an impotent caricature of the ekklēsia that Jesus called us to be as his followers. It’s the reason why many of the Sunday parishioners “go to church” and then leave an hour later as the same people they were before and as the same people they were when they first started going to church many years ago. Let’s be honest, this understanding of church is a place for people to sing songs about Jesus, hear a message about Jesus, and pray but not necessarily follow Jesus. I’m not against singing, preaching, and praying but such worship loses its way when those gathering for “church” leave only to sound more like an echo-chamber of whatever news-pundit they listen too as they continue pursuing a life shaped more by their own individualistic desires.

But that is not what I mean when I say “Be the church!” What I mean is hopefully a little more profound because it is about following Jesus and serving as a living embodiment of the gospel Jesus proclaimed. That means living as a people who gather, in the name of Jesus and by the power of the Spirit, with others, including people of other colors, nationalities, social-political viewpoints than our own. As we gather together, we do so as people learning to be practitioners of the Jesus way (discipleship) in which we embrace each other with love. This is a love that is full of the grace and truth that opens space for us to confront our sin with repentance and forgiveness so that we all may journey forward as reconciled brothers and sisters. This love is a fellowship in Christ that we have pledged ourselves to in baptism and that we continuously acknowledge together in the Eucharist. This vision of church, which Jesus has called us to be, is one that bears witness to an alternative kingdom — the reign of God — and becomes the beacon of light in a society shrouded in darkness.

This is the kind of church we are called to be and it is this kind of church that I believe God is working among to offer hope in the midst of despair and peace in the midst of violence. That’s why I posted on Facebook the other day this word for pastors, saying:

Pastors, the best response to a society boiling over with hatred and violence is for you to cultivate a living embodiment of the gospel among the church you serve so that there will be a community bearing witness to the way of peace in Christ.

This kind of church doesn’t effect change like a tsunami crashing upon the shore. Rather, it is a patient approach that doesn’t force its way of life on others but becomes such a beautiful portrait that others are captivated by it and want to become a part of this life. It is a life that flows from the prayers of those who are committed to living. So I leave us with the Peace Prayer attributed to Saint Francis of Assisi…

Lord, make me an instrument of your peace:
where there is hatred, let me sow love;
where there is injury, pardon;
where there is doubt, faith;
where there is despair, hope;
where there is darkness, light;
where there is sadness, joy.

O divine Master, grant that I may not so much seek
to be consoled as to console,
to be understood as to understand,
to be loved as to love.
For it is in giving that we receive,
it is in pardoning that we are pardoned,
and it is in dying that we are born to eternal life.
Amen.