Noners as "religiously devoted" non-believers

An eminent apologist for the Christian religion, as well as a great mathematician and experimental scientist, Blaise Pascal, helps to provide the needed explanation (about who the book is written for).  He divided all mankind into three groups.  In his view, these comprised:

1.) Those who know God and love him

2.) Those who do not know God but seek him

3.) Those who neither know God nor seek him

Clearly, persons in the first of the three groups are not pagans; they may be either religious Christians, religious Jews, or religious Muslims.  They are persons who believe in God and participate in the worship of him.  Persons in the second and third group do not believe in the God worshipped by religious Christians, Jews, and Muslims.  By that negative criterion, they are all pagans, but with this important difference: Persons in the second of Pascal's groups, while not believing in God, are openminded pagans- at least to the extent of their being willing to consider the question whether God exists.  Those in the third group are resolutely committed pagans, as resolutely committed as are the religious persons in the first of Pascal's group.

Mortimer Adler, How to Think about God: A Guide for the 20th-Century Pagan, 6.

I am thankful my wife just purchased this book for me.  I so enjoy thoughtfully written books and articles!

I think this short section explains well what I have discovered in the last 25 years of being a Christian apologist.  

There is a growing group of "religiously devoted" non-believers.  

These folks like to say they are more advanced and sophisticated than people of faith.  When faith is brought up, they smile condescendingly and say how they are glad that religion works for you.  When I see this look, I know continuing the discussion is pointless.  No information, no argument, no presentation will even be considered.  They have rejected the very possibility of ultimate Truth and the existence of the God of the bible.

I am sure that those in group two and three also feel that many religious believers have that same condescending smile and look when these non-believers bring up cultural issues and religious doubts.  How many people of faith reject both the message and the messenger because we refuse to even listen to honest questions and perspectives?

How much better would the world be if religious believers and religiously devoted non-believers would be willing to seek after truth and investigate all evidence?  Unfortunately, we have arrived at a cultural place where listening for and seeking after truth is a forgotten virtue.  We have become a culture of cynics who rely upon our own judgment for truth, and we gather information only from those who agree with us.

Today's post has more questions than answers.  That is what Mondays are for!  I do wish for a movement of the Spirit to move many non-believers to the second group from the third.  I also wish the Spirit would move upon those who know God and love him so they pursue knowing God and his truth in deeper ways.  I long for a world where the condescending smile is absent!

Ministry without all the answers...

"These narratives pointed me to the fact that pastoral ministry is a life, not a technology.  How to books treat pastoral ministry like a technology  That's fine on one level- pastoral ministry does require certain skills, and I need all the advice I can get.  But my life as a pastor is far more than the sum of the tasks I carry out.  It is a call from God that involves my whole life.  The stories I read helped me to understand my life, comprehensively.  My life, too, is a story, and it is the narrative quality of my life that makes my ministry happen.  Others see and participate in the story as it is told.  I have discovered that when I follow Jesus in my everyday life as a pastor, people meet Jesus through my life."

David Hansen, The Art of Pastoring: Ministry without all the answers

I do wish I could have met David Hansen.  I believe he came to understand and articulate so much that is missing in modern pastoral ministry.  In this book, Hansen describes his growing understanding of life as a pastor as reflected in his ministry in Montana.  I so appreciate the introduction's main point: being a pastor is so much more than the sum of the tasks I carry out!  It is a calling, a life, a living parable of God's grace.  

What do I mean?  I think Paul states it well:

For consider your calling, brothers, not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth.  But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God.

1 Cor. 1: 26-29

All to often pastors, especially young pastors, try to act like they have all the answers; like they are the experts.  Well technically they are.  They have the training and how-tos to do ministry that others are lacking.  They often have biblical and theological training that far exceeds that of those in the pews.

Unfortunately, what they are missing is the grace of God that comes through life.  This grace helps us understand who we are, to whom we are ministering, and to what God would have us to do and be in this situation.  Such grace comes not from knowing the "how to" but from learning to listen to God.

How do we teach this?  I do not think we can.  Only God's grace can do this work!

I am afraid that some never get it.  They are part of that 10% who graduate from seminary, work in the church for a year, and then never go back.  Others continue in the church because they have nothing else to do.  They often leave behind broken churches, live a life of heartache, and they look forward to early retirement.

Others have all kind of issues and difficulties because of their arrogance and foolishness.  Yet, by His grace, God knocks off the sharp edges and molds them into a "foolish" pastor.  I believe and hope that this has been the case with me!

Finally, some have the grace of God evident in their life resulting in true humility that comes from living a life before God and others marked by repentance and faith.  Such repentance and faith come from the heart and not merely the head.  These folks trust in Christ alone to be "to us wisdom from God, righteousness, and sanctification, and redemption." (1 Cor. 1:30)

These folks are a gem.  They are willing to be honest and transparent, not because it will grow their church, but because they know Jesus.  These folks are naturally attractive to true believers and those who are lost.  Thankfully, such traits are not just for pastors!  As all of us grow into them, we will also be naturally attractive to those in need of grace.  The issue is that often those being led do not get to this point unless they have someone to show them the way.  This is the crazy calling of a pastor!

Honestly, such brokenness and humility is foolishness in the world's eyes.  Who cares!  The world is wrong about almost everything.  I would rather be a living parable of God's grace than a worldly successful poser.  How about you?

Trials, Perseverance, and Maturity

"Consider it pure joy, my brothers, wherever you face trials of many kinds, because you know that the testing of your faith develops perseverance.  Perseverance must finish its work so that you may be mature and complete, not lacking anything.  If any of you lacks wisdom, he should ask God, who gives generously to all without finding fault, and it will be given to you." 

James 1: 2-5

The book of James is always interesting.  It is so law-centered that Martin Luther had no good place for it.  He suggested that it contradicts Paul, so he wished he could take it out of his bible, put it in his pipe and smoke it.

I think such talk was an example of Luther's use of exaggeration!  I think what he pointed to was our human tendency to make the Law something more than God intended.  Instead of being the tutor that leads us to Christ, we make it- to our own peril- the basis of our relationship with God.  Luther was combating this tendency throughout his ministry.  Thus, his dislike for the law-centered book of James!

Personally, I love the book of James.  It is a mirror to my soul, and I see within it my desperate need for a savior.  Truly without Jesus I would have no chance to be right with the Holy God!

Just look at the above passage.  "Consider it pure joy when you face trials of various kinds."  Really?  I do not look forward to trials, and I try to avoid them if possible.  Why would James say such a thing?

Well, first of all he was writing to believers in the midst of trials.  Folks were experiencing the beginnings of persecution.  More than that James knew something that many of us wish to forget or never know.  Trials develop us!  Trials grow us deeper and give us wisdom that can only be found through experience.

At least trials can achieve these goals if we approach them correctly.  James is encouraging us to approach trials with the correct perspective.

In my experience, trials either promote humility or bitterness.  Which one marks your life?  

Trials can promote an attitude of blaming God and turning away from a walk with Him, or they can produce an attitude of trusting him more (perseverance in our faith).  Which one marks your life? 

I have seen many trials and I am sure I will see many more.  I am thankful for God's faithfulness and grace that so far He has not allow bitterness and unbelief to dominate my life.  I know that the only true anchor and rock is my Lord and my God!  Not because I declare it or believe it, but because it is true.

The next few sentences of James are very interesting, and I have often puzzled over them.  "But when he asks, he must believe and not doubt, because he who doubts is like a wave of the sea, blown and tossed by the wind." vs. 6  What does this mean?  It sounds so harsh!  Is this a new idea or part of the past one concerning trials, perseverance, and wisdom?  I believe it is part of the preceding idea. When you ask for wisdom, do not doubt it when you get it!  God will answer your prayer for wisdom, but do not doubt what He is trying to tell you.

I often find that people only move to a different place (spiritually, physically, emotionally, etc.) when pressed to do so.  Most of us would prefer to stay in a bad situation or place because it is more comfortable than the unknown.

Truly a body at rest, stays at rest.

God loves us so much that He knows what is best for us.  He knows our sin tendencies and our hang-ups.  He wants us to grow out of them because they are harmful to us.  He desires a great and promising future for us.  He wants to lead us to this future!  The question becomes will we follow His leading?  Most of the time no.  Thus, trials come to awaken our body at rest.

I think this is the answer to James' thoughts concerning doubt.  We all doubt many things.  This is a natural consequence of our fallen state.  Doubt is a broad category, and this passage is not saying that all doubt is bad.  When doubt leads to questions, it is often good because we will find the answers in Christ!

The key to understanding this passage is in the context of praying for wisdom.  When we pray for wisdom, we should not doubt it when we hear it.  Through God's word, inner impulses and instruction, and most importantly the counsel of others, we can hear God's voice.  When we hear it, often we are like Gideon or Moses and we say, "You have the wrong guy!"  Unfortunately, some of us are not as honest as Gideon and Moses.  We don't talk back to God and question Him.   No, we ignore His leading and voice.  Then, we wonder why trials keep coming and why God does not change our current situation to meet our needs.  

"When we ask, we must believe and not doubt."  Again let me say, God loves us so much that He wants what is best for us.  We are so short-sighted that we simply do not know what is best for us.  In our pride, we think we do know what is best, but often we are wrong.  

May the Lord lead and guide each of us.  May we learn to walk with Him through the trials and difficulties that naturally come from living in a fallen world.  May His will be done on earth as it is in heaven for His glory.  Ask for wisdom and believe His love and grace for you!  Who knows what blessings you are missing out on because of your lack of believing.

How to Leave a Church pt. 2

Yesterday I began a two-part post on how to leave a church well.  As I have stated this week, there are proper reasons to leave one church to go to another.  Yet, how you leave will determine whether you leave in a way that honors God just as much as it honors God to follow His leading to a new place of worship and service.

The following continues the article I pirated years ago from a seminary professor.  It was written by Richard C. Nichol.  The first section was in yesterday's post.  Copy and paste them together and you have something to hand out to folks who desperately need instruction on how to leave well.

THE ISSUE IS SIMPLY HOW TO CHOOSE TO LEAVE.  THE PURPOSE OF THIS PAMPHLET IS TO HELP YOU LEAVE PROPERLY BECAUSE IF YOU DON’T, MUCH HARM CAN RESULT.

WHO GETS HURT WHEN YOU LEAVE WRONGLY?

1.              Leaving your congregation in the wrong way leaves people who remain holding “the emotional bag.”  They have loved you and prayed for you.  Your absence leaves them feeling abandoned and hurt.  This can be avoided by leaving the right way.

2.              Leaving the wrong way can leave the jobs or ministries in which you were involved left undone.  God’s work can suffer because of your haste to get out.

3.              Particularly if you had relationships with the children of the congregation, they can be hurt by your leaving wrongly because they just don’t understand why you had to go.

4.              If you leave wrongly, valuable insights for the congregation may be lost because you may have not personally, clearly, and completely discussed areas of your concern with the leaders of the congregation.

5.              Your future relationships may be damaged because people who don’t “say goodbye” well often are not willing or able to “say hello” well in another congregation.  This can result in your endlessly switching congregational homes without ever really getting close to one group of people.  Great loneliness is usually the end result of such an approach to life.

6.              Leaving wrongly usually precludes the possibility for the congregation to say thank you to you for your months or years of service.  Proper closures on relationships (called rites of passage) are vital for all concerned.

7.              Leaving wrongly makes it much more difficult to return in the future.  Yet, after visiting other places to worship, you may find that your original congregation was the best for you after all.  You may want to return.

The better way is to take the time to work through problems so it may not be necessary to leave.  But, if leaving is inevitable, do it while following these important principles.

BEFORE CONSIDERING LEAVING HAVE YOU FOLLOWED THROUGH WITH THESE PRINCIPLES?

1.              Are you letting frustrations build? The right thing to do is to talk them over with the Pastor and other leaders early on.  Most problems in a congregation are the result of miscommunication or misunderstandings.  These should and must be worked through.  What did Jesus say?  “Blessed are the peacemakers because they will be called the children of God.”  In the case of serious problems, these must be talked through early on as well.  Often, the motivation to leave can evaporate as good-willed people work through the issues, which trouble them.

2.              Be realistic.  No congregation is perfect.  Before leaving, face squarely the fact that almost any group may look “perfect” or “fantastic” at first.  The early days are usually easy.  People’s faults only become apparent over time.  But, covenant relationships (the kind the Scriptures demand of us) require us to love others despite their imperfections as they are to love us despite ours.  And having realistic expectations can help us love and be loved.

3.              Don’t just drop the ball.  If you promised to teach Sunday School for a semester, fulfill your commitment.  Or, if this is absolutely not possible, exert your best efforts to help the Director find a replacement for you.  If you have other responsibilities in the congregation, work with the leadership to see to it that a smooth transition can occur.  You may need to do some training to help your replacement get started.  This is right in God’s sight.  Why should his work suffer so you can leave a few weeks earlier?

4.              Say good-bye.  Call the people you have been friends with in the congregation and share our plans with them.  Don’t justify your leaving at the congregation’s expense. Don’t indulge in “an evil tongue,” that is blasting leaders and others in the congregation.  Just share your intentions in a truthful way, endeavoring to “maintain the bond of peace” in the congregation.  And if you desire for personal relationships to continue, tell your friends this is your desire.

5.              Let the children you have related to know in as positive, optimistic way as possible.  The pain caused here is usually far less intense than the feeling of just not knowing what has become of you if you don’t say goodbye warmly.

6.              Join another congregation as soon as possible.  This is God’s will for all believers in Jesus because true faith is never only a private affair (Hebrews 10:25).  How easy it is to give into the impulse of just leaving without adequate preparation!  But the poor fruit of hurt feelings, frustration, anger, and burned bridges make this a poor choice.

The better way, the godly way is to take the time to work through problems so it may not be necessary to leave.  But, if leaving is inevitable, take the time and make the effort to follow the above steps.  After all, we really do all belong to one another if we name the name of Jesus Christ.

The world is filled with pain born of misunderstandings, loneliness, and anger.  Jesus will one day banish all these from the earth.  But in the meantime, we can lessen these slightly but meaningfully and replace them with understanding, deference, kindness, good will, love, graciousness, and peace by leaving our congregational homes when we must in the right way.  Should you ever choose to leave the congregation of which you are part, will you do if the right way?

How to Leave a Church pt 1

Yesterday commented on the natural phenomena of people looking for new churches in the fall.  Today and tomorrow I wish to post an article that I came across almost 20 years ago while in seminary about how to leave a church well.  I believe this article is helpful, and I have often looked for ways to include it in my new member's classes (I am a strange bird).  

Why?

How we leave can either bring glory to God or it can damage the work of the Kingdom.  If one leaves well, they can even leave for differences in direction and vision without being a hindrance.  I would love to know what you think.  Part 2 will come tomorrow.

How to Leave a Church

Richard C. Nichol¹

Four Stories

1.              Jill had been bothered for months about what she felt to be the lack of the Spirit’s moving in her congregation.  She decided to write a letter of resignation and express her feelings.  She mailed it on Monday, determining that the previous Sunday was her last.  “Quick and decisive” was her thought.  “Like removing a Band-Aid.”  The shock was felt by all, but especially the children in the Sunday School class she had taught for two years.

2.              Marty was upset about the lack of an emphasis on Evangelism in his church.  But not wanting to make a big scene, he began showing up every other week, then once a month.  When asked if there was a problem he smiled and answered, “No.  No specific problem.  I’ve just been busy lately.”  Now, Marty is not returning phone calls from people in the congregation.  His time at the congregation is fast becoming a memory.  The people miss him but no one really knows what to think.

3.              When Rachel first came to her fellowship she was sure she had come home.  She told everyone how fantastic the congregation was.  Now, three years later she’s not so sure.  The Pastor really hurt her by his unkind comment about her singing.  And people just don’t seem as friendly anymore.  “Maybe it’s time to leave,” she muses.  She began visiting another congregation in town.  “This is the one,” she has been saying.  “People here are truly loving here.”

4.              Steve and Carol have been furious lately because their seven year old son, Mark, is constantly being labeled as “rude and disrespectful” by the Sunday School’s teachers.  And Mark has told them that the reports about his hitting and biting the other children are not true.  His parents can no longer support any such congregation that demonstrates so little love for their child.  They believe there is nothing to talk about,  They are leaving.  Period.

These stories illustrate three truths:  1) People leave the congregations with which they have been members.  2) Leaving can be entirely justified but doing so in the wrong way causes pain and confusion.  3) Leaving for the wrong reasons is especially harmful.

LEAVING CAN BE OKAY

Change is part of life.  American culture is dynamic – always changing.  This is positive in some respects.  For example, our ability to move easily to other cities has been a great blessing to people looking for suitable employment.  And just as it may be justifiable to switch jobs or move to another city, it may be justifiable for a Christian to leave the congregation he or she had been a member of.

Some reasons for change:

• The congregation has gotten into trouble ethically or doctrinally,
• You may find traveling long distances to services may not be feasible over a long period of time,
• You may feel he or she has outgrown a congregation.  That is, the values of the congregation may no longer reflect your deepest beliefs.

There are other legitimate reasons to leave.

Is it time to change churches?

A true church is the "congregation of saints in which the gospel is rightly taught and the Sacraments are rightly administered."

Augsburg Confession, Article 7.

A change in seasons always brings many transitions.  As a family, we have changed out our summer wardrobe for more hearty fall clothing.  The kids are getting back into their school routine.  We are getting our home and our cars ready for the long winter.  In fact, for some strange reason, I am beginning to crave soup and stew (I know that is weird).  Times are changing.

What does all this mean?  For many, this is also church changing season!

In my experience, the late summer and early fall are the most likely time for people to look for and find a new church.  Why?  I think there are many reasons.  I offer two that come up often.

First, fall comes right after summer.  Many people have missed at least several weeks of church.  Others have missed several months!  With this lack of relationship comes a perfect time to "try something new."

Second, in many churches, the beginning of the school year begins a new ministry year.  Perhaps a family attended some summer ministries like VBS or other outreach activities.  They were invited by folks they knew or they met some new friends at these events.  As they attended, it just felt like home.  They liked what they experienced, and they want more of it.

I know there are always folks who think that duty and commitment to a church outweigh any other considerations.  Each of the above reasons sound like nothing more than consumerism applied to a church community.  In some ways I agree.

Yet, just as Pastors can be led to change churches to go to another ministry, so I believe God can people in the pews to make a change.  In fact, changing places of ministry can invigorate and encourage incredible growth and transformation.  It can result in a great increase in fruitfulness.

So, how can one tell if it is time to go someplace new?

This is a very good question.  I cannot offer a definitive answer to it.  Yet, I think there are several guidelines to encourage a proper change.

First, why do you wish to change?  Is it merely to have your needs met?  Is this change all about you?  Is your lack and desire because you want "the gospel rightly taught and the sacraments rightly administered" or because you want more lively worship, a better children's program, or some other cosmetic reason?

I grew up in a mainline denomination where the gospel was not clearly taught or believed.  I think they did OK with the sacraments because they had a form to follow, but the gospel was missing.

If I wanted to grow deeper in the truth of scripture, I needed to leave this place to find mature believers who could instruct and disciple me in the faith.  Thankfully, I found such people!  Unfortunately, it meant changing churches.

How about you?  Do you need to move somewhere so that you can hear and grow in the truth?  I hate to say it, but many large "bible-believing" churches don't do so well on helping people grow deeper in the gospel.  Can you find a place and a means to grow where you are, or do you need to move so you can be confronted and encouraged by the truth?

I believe changing churches for the gospel rightly taught and the sacraments rightly administered is exceedingly valid.

My second point is like the first, but a bit different.  Are you wanting to use your gifts in ministry, but the doors are closed to you where you are?  Have you tried to get the leadership's blessing and support to do ministry, but it is lacking?  Do you have a strong compulsion (some would say leading by the Spirit) to do something but your current church environment will not allow you to do it?

Notice how I asked each question.  Each question assumes that you have talked to people at your current church who are in leadership and they have not really been onboard with your ministry leading. I think many people change church to do ministry without asking such questions.  This is harmful in many ways!

Yet, if you and a church are moving in different directions, it is important for the peace and purity of the church for there to be a blessed parting.  Seek out the advice and guidance of wise folks to make sure such a parting is really necessary.

Why?

Leaving a church community always impacts our relationship to folks within that community.  Relationship matter.  People matter.  Leaving for the right reasons and in the right way are important for maintaining relationship and being a blessing to people.

In my next several posts I will outline some positive steps for how to leave a church.

Comfort in the midst of troubles

Praise be to the God and Father of our Lord Jesus Christ, the Father of compassion and the God of all comfort, who comforts us in all our troubles, so that we can comfort those in any trouble with the comfort we ourselves have received from God.  For just as the sufferings of Christ overflow into our lives, so also through Christ our comfort overflows."

2 Cor. 1: 3-5

I cannot believe it is Thursday already!  It has been one of those weeks where I am not really stressed.  In fact, I feel physically and mentally better than I have in years.  I have been constantly in motion and awakened in spirit to God's spirit.   I have not taken the time to write in this blog because I have not really wanted to take the time to write.

Alas, this does not mean that I have not been thinking.  In fact, I probably have been thinking, reflecting, and wrestling too much.  Sometimes when I think I write to clarify.  Sometimes when I think, I have no freedom to write because I am wrestling with God more than thinking about something so I can share.

This week has been a wrestling match.  In fact, I think I have had two or three weeks of wrestling with my Lord.

What am I wrestling with and about?  

Why is there such evil?  Why are we expected to live through and endure such evil?  Moreover, where is God in the midst of my wrestling!?

In other words, I have been wrestling with the questions of Job.  I have again concluded, "Though He slay me, still I will praise His name!"

Thankfully for those struggling with evil, sin, and death, this life is not all there is.  We are made for something more.  We long for it.  As a deer pants for the streams of water, so do I for Thee- the spring of living water.  (what a poor translation!)  All of my crying out against injustice illustrates my longing for the perfect world that is coming, but is not yet here.

All I know is that in this world we will have trouble.  But we (I) should take heart because Jesus has overcome the world! (John 16:33)

After we have endured evil, difficulty, and struggle, we are then able to show compassion, mercy, and love to others who are undergoing the same struggles.

The trick/difficulty comes in knowing the love of Christ that overflows to us in the midst of our struggles.  

Why is this so hard for us to feel, to know, and to experience?  

We lack faith.  Many times we don't really want to know Christ's comfort in the midst of troubles.  Instead, we merely want God to solve our troubles.  

What if solving the issue or question is not God's purpose?

This is a question we rarely have the faith to ask.  It is almost incomprehensible that God would not want to work in a situation the way we wish Him to act!

Like I said, it has been a time of wrestling.  Much time writing in my journal, and not much time reflecting in this space.  I look forward to seeing the fruit God produces from this wrestling.  I can assure you I have no idea what it might be!

May the Lord comfort you in your struggles.  May He meet with you even where you lack faith.  May His comfort work through into you and then out from you to comfort many.

Worthless or "salty" salt

"Salt is good, but if salt has lost its taste, how shall its saltiness be restored?  It is of no use either for the soil or for the manure pile.  It is thrown away.  He who has ears to hear, let him hear.

Now the tax collectors and sinners were all drawing near to hear him.  And the Pharisees and the scribes grumbled, saying, "This man receives sinners and eats with them."

Luke 14: 34-15:2

I love how the gospel writers put their narratives together.  Each of the authors took the same material and information, and they crafted it for different audiences.  These gospels were not read with their chapter divisions.  Those were added much later.  Instead, the narrative of Jesus' life and ministry read like an action packed play.

In Luke 15, Jesus declares the heart of God for the lost.  With the parables of the lost sheep, the lost coin, and the lost sons, Jesus declares God great concern and pursuing love for the lost.

What is often missed is how he concludes what we read as Luke 14.  "Salt is good, but if salt has lost its taste, how shall it be restored?"  What is he talking about?  In the context, this small section is told by Luke between Jesus' teaching on the cost of being a disciple and the reality that the "sinners" of the day loved him (found him "salty') and the religious teachers grumbled at this fact.  

Matthew uses this teaching of Jesus concerning salt in a different way, and it is found in a different place.  Does this show an error?  No!  I am sure Jesus used this phrase often in its ministry.  It has many applications.  I believe it is clear that Luke is using it here to illustrate the reality of disciples being the preserving influence to the sinners that God is passionately pursuing.  Jesus is the perfect example of a follower of God.  He pursues and is attractive to sinners.  Unfortunately, this also means the religious folks sometimes do not understand him!

This week I will be preaching about how Paul is an unexpected and surprise witness for the truth found in Jesus.  I think God often uses folks, methods, and groups that are somehow "surprising" witnesses to grace.

One of the greatest contractions in the universe is how "religious" folks often make poor witnesses to God's grace, but the scandalous and the sinners are great witnesses.

Why is this true?  Why is this particularly troubling?  Because the goal of most church life is to make people "religious."  Good church folks are often marked by their faithful religious observance.

Yet, here is the rub.  I have often shared in these pages and in classes I teach on outreach that 90% of churches say they wish to grow, but 90% of these churches are not really willing to follow through to grow.  Taking this a step further, I would suggest that 90% of believers claim they want to reach out to friends, neighbors, and co-workers, but about 90% of them rarely follow through.  

Why is this the case?

Excuses abound.  I have offered many of them myself.  Yet, I wonder aloud today "If the salt has lost its saltiness."

Personally and corporately if we are not seeing not-yet-believers being transformed by the gospel, we should pray that God will allow us to see it.  We should confess and repent if we really do not have a heart for such work.  We should ask for God's heart for the lost.

The miracle working God of the bible will answer these prayers.  His desire is for the salt (us) to be salt!

True Truth in a Age of Debatable Perspectives

"For though I am free from all, I have made myself a servant to all, that I might win more of them.  To the Jews I became as a Jew, in order to win the Jews.  To those under the law I because as one under the law (though not being myself under the law) that I might win those under the law.  To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law.  To the weak I became weak, that I might win the weak.  I have become all things to all people, that by all means I might save some.  I do it all for the sake of the gospel, that I may share with them in its blessings."

1 Corinthians 9: 19-23

Today I wish to continue a thread of thought I began yesterday in my post "Three ways of understand ing our Spiritual life experience."  In that post, I described three means of understanding truth and reality found within my congregation and within our culture.  These understandings were summarized by the following statements.

Of course, everyone knows that!  
Prove it!  
Whatever.  Who really cares?  

These three statement summarize three ways of viewing truth found within our culture today.  My guess is that these three ways of understanding the nature of truth and reality have been found in every generation, but now we see each competing for how to understand reality.  This competition is found in our politics.  It is found within our school systems.  It is found within every segment of culture.  That means they are also found within the church!

How do we balance this understanding of our current context with ministry that is both edifying to believers and compelling to unbelievers?

First, we must not deny that our world is confusing and difficult.  Proclaiming Christ crucified as the only cure for sin and death does not match the cultural assumptions of many within our context.  In fact, I would not be surprised in the near future if it became a "hate crime" to make such outlandish claims.  As we proclaim the biblical gospel, we are declaring that there is one God, people are sinful and separated from God, and only faith in Jesus can change our situation.  All of these claims are offensive to many within our culture including the cultural elites who set policy.

I find the above paragraph to be great news!  Our current cultural context is closer now to the first two centuries of the Church than it has been at any previous time.  As a post-Christian culture, we can no longer assume that folks just "know" the story of Christ, that they know they should live right, and that there are negative consequences for living apart from God.  The gospel radically changed individuals and entire segments of society during those first two centuries after Christ.  It is ripe to do so again!

In other words, this is an age of opportunity.  For those individuals and churches who hold to the eternal truth of the gospel while presenting it so people can hear will thrive.  Those who do not or cannot will slowly or perhaps quickly perish.

The coming generations are marked by an almost universal post-Christian worldview and agenda.  They do not know about Jesus except for what they have heard about him on Family Guy and sit-coms.    They will not listen to nor do they have patience with moralizing or logical, detailed arguments.  

Yet, they are hungry for authentic community, authentic living, and the real Christ who answers their greatest needs and satisfies their thirsty souls.  

Presenting the eternal truth of the Gospel in experiential and living ways is not compromising, but it is necessary to reach our post-Christian culture.  Developing authentic community is essential.  A community where life is understood as messy, but Jesus is seen as the answer.  A community that loves and serves its neighbor.  Such a place, such a message, such a life is compelling, winsome, and transforming in our post-Christian cultural context.  The hunger and thirst for this message is growing daily.  Thankfully, Jesus continues to proclaim:

"If anyone thirsts, let him come to me and drink.  

Whoever believes in me, as the Scripture has said, 

"Out of his heart will flow rivers of living water."

John 7: 37-38

Three Ways of Understanding our Spiritual Life Experience

I am blessed to have four or even five vibrant generations in my church.  Each of these generations are well represented and each has different needs and questions.  Unfortunately, it is so easy for all of us to look at the world through our own experience and perspective.  It is hard to realize that others have different questions, different thought-processes, and they come to different answers.

As I am working through a series on evangelism, I am finding it increasingly difficult to communicate through these difficulties.  Why?  I do not believe it is for lack of effort or because the hearers have hard hearts.  No.  I think it is due to the difficult nature of attempting to view reality through the eyes of someone very different than you: folks with different experiences, different world views, and ways of thinking.  

In order to catch a glimpse of the perspective of others, we must know what we believe, be willing to suspend our quick judgment of other ideas based on what we believe, and instead be willing and able to listen and think as the other person.  No one said this would be easy!

I believe there are three primary means of thinking within my church and within most established churches.  In order to help us know what we believe, I will attempt to briefly share the primary characteristics of these three ways of thinking.  I find that all three ways of thinking are found among those within each generation in the church.  Yet, certain generations are marked in deeper ways by one thought process than the others.

Again, please understand that these basic characteristics of thinking are not shared by all within each generation.  In fact, life circumstances can just as easily cause these viewpoints as generational placement!  I realize they are generalizations.  Yet, where else can we begin?

Of course, everyone knows that!

The first way of thinking represented was brought up in the church.  They know their bibles, their catechism, and their prayers.  They are saturated with the life the faith because it is the air they breathe and have breathed since childhood.  They know God exists, they believe in Jesus, and they see sin as willful disobedience to the call of God to faith.

For this way of thinking, truth is obvious, knowable, and found through faith in Christ.  They recognize that many will reject this truth, but that is their issue.  Their role is to be faithful witnesses to what God has done in Christ.

This way of thinking sees the decay of society, and those who have it bemoan the lack of vibrant witness to the lost.  The problem is that they understand this witness as doing what they know and what is meaningful to them with greater intensity.  After all, it worked for them to bring them to faith, it can work for those who are lost.

This way of thinking believes, and they struggle to understand why others don't.  This line of thinking has a decent outreach to those who grew up in the church, but left it because of rebellion.

Prove it!

A second way of thinking represented within the church might have been brought up in the church, but not necessarily.  They know their bibles, their catechism, and their prayers.  These folks are very knowledgable concerning the Christian faith, and they have studied apologetics so as to answer the "questions of the day."  They know God exists, they believe in Jesus, and they see sin as willful disobedience to the call of God to faith.  They recognize that some of the biggest obstacles to faith are intellectual questions.  They have a heart to answer these questions.

For this within this way of thinking, truth is obvious, knowable, and found through faith in Christ.  They recognize that many will reject this truth because they have not been adequately presented with the truth in Christ.  They seek to eliminate and answer the intellectual difficulties that faith might engender.  They see their role as being faithful witnesses to what God has done in Christ.  

This way of thinking sees the decay of society, and those who have it bemoan the lack of vibrant witness to the lost.  They seek to be faithful witnesses by working their faith through the areas of doubt common within our culture.  They are often thoughtful students of scripture and open to new interpretations and understandings of how to present the truth in Christ.  Their primary means of outreach is intellectual, respectful, and professional.

Those within this way of thinking have a thoughtful faith, and they are constantly seeking to prove what they believe to themselves and others.  This means of thinking has a decent outreach to engineers, some physicians, accountants, scientists, and others who operate professionally along these analytical lines.

Whatever!  Who cares?

The third way of thinking is also found within my church and within all churches.  It is also the dominate thought form of those under age 40.  Many of our friends and neighbors hold, at least loosely, to this way of thinking.  Many within the church hold to this way of thinking while also believing in scripture as the Word of God and Jesus as the Son of God who is the way, the truth, and the life.  

In many ways this way of thinking is opposed to the first two understandings of truth.  Within this way of thinking, truth is personal, often changing, and it might be found through faith in Christ.  Yet, it also might be found through many other beliefs and causes.  This group sees differences, but they embrace these differences are part of the human experience.  As such, differences are good, and they should be embraced.

This way of thinking may see the decay in our society, but they do not have one answer what can help.  In fact, they probably embrace many avenues to help strengthen society.  These folks believe in many causes, and they even recognize that sometimes these causes appear at odds.  They can live with this tension.

While it might not be directly stated, this way of thinking affirms "to each their own."  It is very pragmatic and the key question often involves, "Does it work?"  In particular, "Does it work for me."  While this sounds individualistic, this way of thinking also affirms the importance of community and being part of community.  Questions of truth and meaning are worked out in community while holding to the tensions of competing individual preferences.

Believers and churches who emphasize this way of thinking often have trouble growing deep in faith and there is a constant struggle to maintain commitment.  People who lack faith but who are marked by this way of thinking often view Christianity with suspicion and they will tell those who witness to them, "I am glad that works for you."  They view this as a way of affirming your experience, but in return they wish for you to affirm their experience and beliefs.

So what?

This post is getting long, so I hope to pick up on answering "so what?" in the near future.  Until then, I offer a few questions.

What differences do you think these ways of understanding make in the life of faith?  What problems do these differences make for how a church operates and reaches out into today's world?  Which thought process marks your life?  Do you find you have a mix of several?