Tag Archives: Scripture

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…

The Christian Mind

If we want to know how someone thinks, the place to begin is with what the person does. Except for the ignorance of acting without thinking, which we all are woefully guilty of at times, human action reflects human thought. The important question we must ask ourselves is what kind of thinking shapes the way we live?

Living Christ PosterThe question of what kind of thinking we do is important because virtuous thought doesn’t always seem natural. Just take children for example. Get any group of three-year old children together and they will play together without any concern for matters such as skin colors, clothing apparel, etc… But they’ll need to be told again and again to share. Sharing toys with each other is not a part of their thinking.

Unfortunately, as they grow up, this me-first selfish mentality is reinforced over and over. I remember years ago seeing a bumper-sticker that said “He who has the most toys wins!” And if you remember watching the MTV show Cribs, a reality television in which viewers received a tour of the homes belonging to Hollywood celebrities, actors, musicians, and athletes, then it sure seemed like there was truth to that bumper-sticker.

As Christians though, we are called to a different way of life and one that reflects the good news of Jesus Christ and the kingdom of God. But old habits die hard. Following Jesus requires a new way of thinking so that our new way of living will take shape over time. This is the reason why Paul reminds us of the Christ-hymn in Philippians 2:5-11:

In your relationships with one another, have the same mindset as Christ Jesus:

Who, being in very natureGod, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death—even death on a cross! 

Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father.

The point isn’t simply to tell us about Jesus and help us develop a more sound doctrine of christology, though that’s certainly helpful. Paul is interested in cultivating our mind-set, as v. 5 says.

This matters because most conflicts in church are made difficult not because people disagree but the way people disagree. When “selfish ambition or vain conceit” as opposed to the humility of regarding others before ourselves and caring for the interests of others guides our train of thought, conflict becomes a disaster. As Christians though, we must learn to think in a selfless manner that seeks to serve others because that is the model and example we have learned from Jesus Christ. It is the Christian mind in us that places others above ourselves, considering their needs before our own and even when the cost to us is great.

A couple years ago I listened to Dr. Kent Brantly share his story of caring for patients with Ebola in the African country of Liberia. While treating patients, he contracted the deadly virus and nearly died. Yet he didn’t regret his decision to go serve others suffering from such a terrible illness. But in talking with a few other Christians about his story, I heard someone remark about the faith of Dr. Brantly and then quip how they doubt they could ever do that.

Well, it does take a lot of faith but that faith is the product of a mind that has been cultivated as a Christian mind. Our heroes of faith are people just like us who simply have allowed God to conform them in the likeness of Jesus Christ. That’s the only difference. So while I don’t want to downplay their faith, I don’t want to supersize it in a way that allows us to say that could never be us because that’s just not true. The question of faith is just a matter of how much our mind-set has been cultivated as a Christian mind, reflecting the mind-set of Jesus. So instead of saying we could never… we should begin with the dangerous prayer of “Lord, Jesus Christ, make me like you!”

A Confession: The Blessing I Forgot

“Rejoice Christian! Your sins are forgiven and you have the gift of eternal life in Christ,” says the preacher.

jesus-crucified-08-2“Good sermon, preacher!”, says me the faithful, church-going Christian. It’s the kind of sermon I want to hear and it’s all true too. It’s nice to be reminded of such spiritual blessings in Christ and it’s good to be so blessed.

Then like a good Christian should do, I pick up my Bible and read. Today I’m reading in Philippians, a letter written to Christians by the apostle Paul.

And so I begin reading about how thankful Paul is for the Christians who partner with him in the gospel and how Paul is in prayer for such Christians. That’s nice. I need prayers and I’m sure there are plenty of other Christians who need prayers too. So it’s good to know that Paul is full of thanksgiving and prayer for his fellow Christians.

And then I read how Paul is actually “in chains” for preaching the gospel of Jesus Christ. How terrible it must be for him to be confined to a jail cell like that but I’m thankful for his faith. I’m thankful too that nobody has ever put me in prison for being a Christian.

And then I read how Paul says, “For to me, to live is Christ and to die is gain.” Can Paul get an “Amen!”? Maybe a “Hallelujah!”? Of course he can. Now we got an idea for the next student devotional, the next church retreat. Hey… a good preacher might even develop a good sermon series about living for Christ, knowing that when we die — hopefully a very long time from now when were really old people — that we’ll gain our eternal inheritance in Christ.

Wow… this is going to be a really wonderful book of the Bible to read through.

But then Paul talks about standing firm in Christ and says… “For it has been granted to you on behalf of Christ not only to believe in him, but also to suffer for him…” (Phil 1:29, NIV).

I know those words were not written directly to me or any other Christian living today, yet those words are part of the story we’re called to embody. But when I think about the blessing of being included in Christ, suffering for Christ isn’t a part of such thinking. In fact, my first inclination is to say, “Thanks for such a grant but no thanks!”

Lord, have mercy on me… a sinful man!

Christian Baptism and Christian Identity

Among Churches of Christ, the subject of Christian baptism has always been generated a lot of conversation. Much of the talk has been about the relationship of baptism to salvation in Christ and the question of whether baptism is necessary for receiving the promise of salvation. Less talk, and perhaps very little, has focused on the significance of baptism as it pertains to Christian identity and how baptism initiates believers into a new way of life that is embodied in daily living.

Brueggemann Meme on Baptism

The other day I shared the above photo with the quote from Walter Brueggemann on Facebook. Brueggemann is aiming at the unhealthy and ungodly patriotism, sometimes called nationalism, in which the identity of Christians has been baptized into American values to the point that Christian baptism is failing to yield a new identity of faith and discipline evident in the way Christians live. But notice that the problem is a baptism issue.

I wrote the following article (see below) for the Chillicothe Church of Christ weekly bulletin last Sunday, May 21, 2017. I did so and am also sharing it with you because there is an important aspect of baptism that needs more of our attention. Enjoy!


On Baptism Into Christ

The church of Jesus Christ consists of those who have been baptized into Christ. Notwithstanding all the debates about the purpose and practice of baptism, this is a conviction historically held by all orthodox Christians and is importance for more reasons than we might always understand.

For Paul, the importance of baptism largely has to do with what we have become in Christ which is inseparable form what has transpired in baptism. So even though Greco-Roman society defined people by their social, ethnic, and gender status, the church was defined by equality and mutuality. Why? Because Christians have been baptized into Christ (Gal 3:27-28).

Baptism then signifies a change in our identity but at the same time, a change in the way we live is expected as well. We might recall how some Christians in Rome thought they should continue sinning so that the grace of God would abound. In response to that woeful misunderstanding Paul recalls the memory of baptism into Christ as the reason why Christians should discontinue in sinful living (Rom 6:1-4). However, in doing so Paul also recalls what has transpired in baptism. Namely that Christians have been baptized into the death of Christ where they are buried with Christ and then raised into new life with Christ (note: baptism is not what we do but what God does to us). Thus in being baptized we have been crucified with Christ and then raised in the resurrected Christ by God.

And this changes everything about who we are and how we ought to live!

Consider this… We all come from somewhere and were born into different circumstances. Sometimes we point to our roots, so to speak, to explain who we are. For example, I was born in Arkansas as a caucasian but raised in a small midwestern Indiana town. Having lived the past six years on the east coast among people of different ethnicities and national origins, I see how different upbringings shaped people and that’s okay to an extent.

To use a botanical metaphor, as Christians we have been replanted in Christ and our roots are now being nurtured by a different soil — the Spirit dwelling among the church. Thus we should be growing differently and increasingly reflect a life that is filled with the Holy Spirit rather than the “spirits” of our upbringing. So it’s not okay to justify unChristian living and unChristian values by saying that’s how we were raised because if we have been baptized into Christ then we have been raised anew in Christ.

And that’s at least one important reason for remembering our baptism into Christ!

Disruptive: The Crucifixion and Resurrection of Jesus

Nobody, or at least most people, do not enjoy having their lives disrupted. But for most of us, it does happen. Think of a horrific car accident, being diagnosed with a terrible disease, etc… When such disruptions happen, one thing is for sure: life will be different!*

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The crucifixion of Jesus was a disruptive occasion for sure. In fact, Jesus dying on the cross is really the preeminent disruption of history as well as the climatic disruption within the biblical narrative. As Jesus hangs nailed to the cross and utters in his last dying breath “It is finished” (Jn 19:30) before finally dying, what has transpired is a horrid and violent moment of injustice. Here hangs in death the Son of God, the one who has unconditionally loved those around him without any judgment. But now this Messiah has been crucified—nailed to the cross—like many other Jews who became a political threat to the Pax Romana. The death of Jesus now seems like a reminder that the power of the sword, wielded by a conspiracy between Jewish religious authorities and the governance of Rome, wins. This death, with its display of power, is symbolic of rulers everywhere.

But then came the third day, which we now call Easter Sunday. On that morning the tomb where Jesus was buried was found empty. The grave of death was powerless to hold Jesus, who has been raised from death. And now vindicated by his Father who has raised him by the power of the Spirit, this only begotten Son of God has overcome. Victory is at hand! The cross, which appeared as the mighty power of human authority on display, is revealed as the power of God that overcomes sin and death.

“No matter how much anyone says otherwise, death has given way to new life as the grim reality of the crucifixion is matched by the promise of the resurrection.”

The Pax Romana, which was never really true peace, has been overcome by Jesus who now appears saying “Peace be with you!” (Jn 20:19, 26). And now having born the sins of the world and suffered the cost of death, Jesus has won the victory through crucifixion and resurrection.

This is the preeminent disruption for sure and life will surely be different but not for the reasons we might think. We live in a world that still clings to coercive power and self-justifying violence as the means of maintaining authority over others. But no matter how the rulers of this world try, it’s a losing effort. No matter how much anyone says otherwise, death has given way to new life as the grim reality of the crucifixion is matched by the promise of the resurrection. The crucified Jesus has been raised from death as a promise of hope for all who believe. The old life of self-serving and might-makes-right governing, of which the powers of this world cling to, is done. The days of that old life are numbered, they are coming to an end. For there is a new life, and eternal life characterized love and peace, of which Jesus is the benevolent king.

Now here is why this disruption matters. It leaves us with is a disruptive question: On whose side will we stand? Will we choose the old life whose power expressed in death has been rendered impotent, or the new life of peace whom the crucified and resurrected Son of God, Jesus the Messiah, offers?

Let us choose wisely and not be stupid!

* A shorter and slightly different version of this blog post was published as an article for the Chillicothe Church of Christ weekly bulletin on Sunday, April 16, 2017.

Worship In Spirit and Truth?

I’ve heard more than a few sermons on the subject of worshiping God in spirit and truth. I’ve even preached a few of those sermons myself. Using the passage of John 4:23-24, the focus of the sermon always presumed a question of what are the requirements that God expects of the church in worship so that the worship is pleasing to God and thus offered in spirit and truth? The preacher then begins proof-texting various Bible verses to clarify what God presumably requires of Christian worship and how the church is to carry out that requirement. And if you’re from my Christian tradition, the Churches of Christ, that sermon will always include an argument for a cappella singing in worship coupled with an argument against the use of instrumental music in worship.

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The passage of John 4:23-24 is part of a larger story about an encounter Jesus has with a Samaritan woman. However, the type of sermon I described in the preceding paragraph has very little, if anything, to do with Jesus. The focus of that sermon is the church and specifically what the church must presumably do to worship God in spirit and truth. Yet the focus of John chapter 4 and really the entire Gospel of John is Jesus. So do we see the problem with a sermon using a passage from John 4 that is focused on us, the church, and not on Jesus?

Regardless of what our views our on how the church should worship, John chapter 4 isn’t about that and if we don’t realize that then we’re going to miss the more important point. So moving on…

There’s this woman from Samaria whom Jesus meets at a well and asks for a drink of water. That was a surprise to the woman since Jews don’t associate with Samaritans. As the conversation unfolds, Jesus offers the woman “living water” which will forever satisfy her thirst and everyone else’s thirst who drinks of the water Jesus offers. It is the promise of “eternal life” (v. 14). This intrigues the Samaritan woman but then, and rather abruptly, Jesus points out her marriage situation. Whatever the circumstances are for why this woman has been married five times and is now living with a man who is not her husband, the woman now sees Jesus as a prophet (v. 19). Her marriage history coupled with her identity as a Samaritan raises questions about her suitability to receive the promise of eternal life. But it is these questions that prepare us for the twist in the story.

Jesus offers living water and says, “Come, thirst no more!” Now who are we going to believe?

The twist comes when Jesus says in v. 21-24, “…believe me a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews. Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth.”

Jesus says to the woman, “you will worship…” The personal pronoun is in the second-person plural voice. In other words, here is this Samaritan woman with a questionable marriage history who knows that she and the Samaritans are excluded from the temple worship of God in Jerusalem but now Jesus is telling her that she and the Samaritans will worship God. They who were excluded will now be included. Jesus is the Messiah (vv. 25-26) and this Samaritan woman along with other Samaritans now believe in Jesus (v. 39). The assurance of worshiping God in spirit and truth is an inclusive promise because Jesus is the Messiah who comes as God in the flesh, full of grace and truth.

Let’s not miss the irony here either. In John chapter 3 Jesus encounters a Pharisee named Nicodemus, an insider who excludes people like this Samaritan woman and thinks he’s on the inside because he keeps the Law and its traditions… But unless he believes in Jesus (that eternal life is possible because of what God is doing in Jesus), he’s an outsider. On the other hand, in John chapter 4, she who has been an outsider becomes an insider because she believes.

So worshiping God in spirit and truth is about believing in Jesus. This point is underscored from the wider narrative of the Gospel of John when we keep in mind that God is both Spirit and the Incarnate Word. So while in the past God dwelt among the temple, he now dwells among in the person of Jesus and as the Holy Spirt whom the Father and Son have sent. We worship God in spirit and truth not because of how we sing or pray when assembled for worship among our local church. No… we worship God in Spirit and Truth, or even better, in the Spirit and in the Truth because we believe in Jesus and have received the Holy Spirit.

This inclusive promise is the good news for everyone who has been an outsider. Those who have been treated as an outsider because of their race and ethnicity or because of questions about their own marriage history and moral lifestyle are now included in the promise. Here Jesus is offering living water regardless of the past… regardless of whatever circumstances, sins, doubts, and so forth. Jesus offers living water and says, “Come, thirst no more!” Now who are we going to believe?

On Violence and Sacrifice: The Cross of Jesus and the Eucharist

René Girard, in his book Violence and the Sacred, which was published in 1972 and then translated into English in 1977, explores how violence is endemic among all people of every society. When blood is shed, there must be an avenging of that blood in order to bring about justice. Of course, attempting to bring about justice by means of blood for blood… blow for blow, establishes a perpetual and escalating cycle of violence to the peril of everyone. One only needs to read about wars to understand, as nobody really wins in a war since everyone pays a massive toll in the loss of human life.

If a society has a means of sacrifice, a surrogate victim who will suffer the cost of avenging the violence committed by others, the cycle of violence is disrupted. Throughout history societies have turned to religious rituals as the means of sacrifice. However, as Girard observes, the loss of such rituals so that they lose their meaning as they become increasingly banal leads “…to the outbreak of a new sacrificial crisis” (p. 125). This crisis is one of violence, as society turns inwardly and casts its need for retribution on each other.

As a human society, we need not seek to destroy one another for the evil we have done. For we do have a means of sacrifice, a surrogate victim (if you will), who atones for our evil. His name is Jesus, the Messiah. On the cross in which Jesus is crucified, he absorbs our sin… all the hatred, envy, selfish and lustful desires that often lead to violence, as well as our violence too. When we peer into the mystery of Jesus dying on the cross, we see the evil of our sin. However, as we peer into the mystery of the cross, we also see the grace of God, his love and mercy by which we find forgiveness of our sins. By peering into the mystery of the cross, we learn how to let go of our sin and extend such grace to other sinners rather than lashing out with violence upon them. But what happens if we lose sight of this sacrifice in which God offers up his begotten Son as the surrogate victim who absorbs our sin?

“For as we partake of the bread and wine, we remember the words Jesus spoke as he broke the bread and took the cup saying, ‘This is my body broken for you… This is my blood poured out for the forgiveness of sins…'”

For some time, the Christian faith has been in decline among North America. This decline is not something that has happened to us. It is something we, many of whom professed to be Christian, allowed to happen. Somewhere along the way, the mystery of Jesus dying on the cross became banal. Our ritual of peering into this mystery where we gather together in local congregations as the body of Christ to share in the Eucharist (the Lord’s Supper) gradually became more and more meaningless. It became a rote tradition we did at Christmas and Easter or, if you grew up in my Christian tribe, something done weekly merely to obey the command “Do this in remembrance of me!” which was inscribed on the communion table.

All the while, violence is escalating among us. Our society has become tolerant of violence and sometimes even seems to have an appetite for violence when it is taken out on an enemy. We Christians will acknowledge that Jesus teaches us to love our enemies (cf. Matt 5:44) but… we’ll find someway to dismiss what Jesus has said because our need for avenging evil is greater than our desire to extend the grace of God by showing love and mercy. Now the violence is turning inward, seen in the outbreaking of more violent protests and violent rhetoric aimed at cutting each other down. How does it all end?

As a committed Christian, one who believes in Jesus and seeks to follow him, I crisis begins to dissipate as we again learn to peer into the mystery of Jesus dying on the cross. This is why I love that my church shares in the body and blood of Jesus every Sunday as we gather together by partaking of the bread and wine. This is not just some empty ritual we do to check off a box that says we’ve now obey Jesus. No! This ritual, this act of worship, has much meaning. For as we partake of the bread and wine, we remember the words Jesus spoke as he broke the bread and took the cup saying, “This is my body broken for you… This is my blood poured out for the forgiveness of sins…” And so when we share together in the body and blood of Jesus, we “proclaim the Lord’s death until he comes” (1 Cor 11:26).

What are we doing when we gather together to peer into the mystery of the cross by sharing in the Eucharist? We see our sin and realize how terrible and horrific it is. We recognize how much we have hurt ourselves and others, and in doing so, hurt God who is the Creator of us all. But we are not burden with this weight of sin that we cannot bear. For as we share in the body and blood of Jesus, we also see our forgiveness. We see that “God has shed his grace on thee” and we see that God loves us more than we can even begin to fathom. As we see the grace of God for us in the mystery of Jesus dying on the cross, we learn to extend that grace to others. It’s not always easy to do but just as God has loved us and forgiven us, so we understand and desire to love others and forgive them of their wrongs too. No longer do we wish them ill, do we seek to avenge their wrong with violence of any kind, for the love of God compels us to love one another… to love our neighbors and even our enemies.

And that, my friends, is how the crisis of perpetual violence is broken and the future of God’s kingdom breaks into our present day!