The heart of the spiritual journey and Christian discipleship is the transformation of heart and mind. The theological term for this transformation is sanctification. The more common term is spiritual growth. This transformation is the work of the Spirit of God in our lives (see 2 Corinthians 3:18). The Spirit is working to grow us into the likeness of Jesus (see Ephesians 4:13-15).
The New Testament writers identified two dimensions of this transformation of heart and mind. Using the imagery of changing clothes, the writer of Ephesians spoke of putting off the old self and putting on a new self "created according to the likeness of God" (see Ephesians 4:22-24).
The old self is who the world shaped me to be. (The world includes the family in which I grew up, the community in which I grew up, the church in which I grew up, the schools I attended, the friends with whom I hung out, the organizations of which I was a member, the country in which I grew up.) The old self embodies the thinking and values, practices and traditions of those multiple shaping influences. Of course, we are totally unaware of these shaping experiences. They are simply life as we have experienced it. The apostle Paul spoke of moving beyond this shaping process in Romans 12:2, "do not be conformed to this world." I like J.B. Phillips translation of this phrase: "don't let the world around you squeeze you into its own mold." The original language carries the idea of "stop!" The world has already shaped us - what we think, our attitudes, our positions of issues. "Stop letting those influences shape who you are." The transformation of heart and mind involves moving beyond who I was. It is moving beyond who the world shaped me to be. It is allowing the teachings of Jesus to become the primary shaping influence of my life.
The second part of this transformation of heart and mind is allowing my thinking, my attitudes, my relationships to be shaped by who Jesus revealed God to be and the ways of the Kingdom that he taught. J.B. Phillips expressed the idea this way: "let God re-make you so that your whole attitude of mind is changed" (Romans 12:2). This dimension of the transformation involves the renewing of the mind (Romans 12:2; Ephesians 4:23), that is, learning to think from the perspective of the Kingdom rather than the perspective of the world. It involves putting on the mind of Christ (Philippians 2:5-11). The evidence of this change in thinking is the growing ability to live out of grace and forgiveness. The evidence is the growing ability to live out of a servant spirit that gives freely and generously for the good of another. It is loving as Jesus loved. It is loving who Jesus loved.
During the era of Christendom, the transformation of heart and mind was displaced from being the heart of the spiritual journey. Accepting Jesus so we could go to heaven became the central thrust of evangelical Christianity. That transaction was based on believing that Jesus died on the cross so God would forgive our sins. (That's a topic for another blog.) Belief, church membership, and morals (being a good person who does good things) became the evidence that one had "accepted Jesus as Savior." Bible study and biblical knowledge displaced spiritual growth. The transformation of heart and mind was relegated to being an addendum (if not forgotten).
When the transformation of heart and mind is no longer the thrust of one's spiritual journey, we default to living the way we have always lived - out of who the world shaped us to be. Our lives, relationships, and lifestyle look more like the world around us than the ways of the Kingdom that Jesus taught. We use scripture to defend what we already think and believe, validating that we are "right." (Remember: it was not that long ago that preachers and church people used scripture to support slavery and deny women a voice or leadership role in the life of the church.) What we already think and believe (have always thought and believed?) becomes the core of our religious life, rather than the teachings of Jesus. In this expression of Christianity, we unconsciously default to self-reliance rather than glad dependency upon God. We "do the best we can" and "try harder to do better," but we seldom move far beyond who the world shaped us to be.
Spiritual growth - this transformation of the heart and mind - is a process. It is a journey from who I once was to who God is making me to be. Which makes me wonder: could it be time to take another step on that journey?
"But grow in the grace and knowledge of our Lord and Savior Jesus Christ," 2 Peter 3:18.
Wednesday, February 20, 2019
Monday, February 11, 2019
More than Fellowship
Fellowship - living in relationship with others - is a vital part of church life. We cannot escape the social dimension of church involvement.
Nor should we attempt to escape it. Those who call themselves Christian, yet cut themselves off from spiritual community, do not understand how spiritual growth and spiritual vitality are inseparably linked to spiritual friends. They become like a glowing ember removed from the fire. Without the heat from the fire and the other embers, the isolated ember gradually loses its flame and dies out. Our spiritual health is inseparably linked to our involvement in Christian community. But, then, attempting to go-it-alone is nothing new. The writer of the book of Hebrews exhorted his readers, "Let us consider how to provoke one another to love and good deeds, not neglecting to meet together, as is the habit of some," 10:24-25. The New Testament bears no record of a Lone Ranger Christian.
But what kind of fellowship nurtures spiritual growth, vitality, and health?
Back in the dark ages when I was growing up, church was the center of our social life as teens. Oh, we dated and went to the movies (at a drive-in theater, no less!), but our fellowship with a larger group was with our church group, generally in church-related or church-sponsored activities. (I was blessed to be a part of a strong, vibrant youth group.)
Our experience was not that uncommon. Before the advent of the automobile, Sunday was a day of community fellowship built around morning worship at 11, a covered dish meal, and an afternoon service that ended in time to get back home to do the chores before dark. (Starting morning worship at 11 allowed the chores to get done while a covered dish dinner was prepared.) As more people drove cars, that schedule shifted to morning and evening worship, but still the social dimension was key.
The social dimension of church life is evident today in adult Sunday School classes. Some attend Sunday School and skip worship because (I would guess) of the social dimension of the class (and/or their dislike of the preacher!). Classes have seasonal parties and covered dish dinners and game days. Many (most?) Christian people have few non-Christian friends because their social circle is through their church involvement.
While this pattern was true during the era of Christendom, it is not as true today. More options exist today for social relationships that don't involve a Sunday or meeting in a church building. One of the primary options today is our kids' activities and sporting events. These events bring us together on a regular basis with the same people and a common interest. These social relationships become our circle of friends.
The social dimension of church life that I have described in these four paragraphs is not the kind of fellowship that fosters spiritual growth, vitality, and health. It allows us to build friendships and social networks, but it does not automatically translate into spiritual development.
The New Testament word that is commonly translated as fellowship carried the idea of sharing - sharing life, sharing the spiritual journey, sharing one's struggles and victories, sharing one's failures and successes. Acts 2:42, 44-47 describe a spiritual community intentionally built (devoted themselves) around learning the ways of God that Jesus taught (the apostles' teachings), seeking to live out those teachings in Christian community (fellowship - compare Acts 2:44-47), sharing everyday life together (breaking of bread), and praying with/for one another (the prayers). This fellowship went beyond social relationships to spiritual friendships. These early believers supported one another in their efforts to be faithful to the teachings of Jesus. (See Acts 4:23-31 for an example of the kind of sharing and praying together that the early church experienced.) The kind of fellowship these early Christ-followers experienced fosters spiritual growth, spiritual vitality, and spiritual health.
In last week's blog (More Than Sunday School, February 4, 2019), I spoke of moving beyond religious education to a focus on spiritual formation. Spiritual formation that results in the transformation of heart and mind is the result of seeking to put into practice what we are learning. Study that does not include an intentional effort to live into the truths we are learning does not produce spiritual growth, vitality, or health. More study, information, content, and input is not what is needed. Growing as a disciple requires us to put into practice what Jesus taught. (See Acts 10:1 - 11:18 for a case study of spiritual growth, based on the experience of Peter.) The kind of fellowship described in Acts 2 and 4 provides a vital resource to such growth. Sharing our spiritual journey with a small group of trusted spiritual friends who pray with and for us is the kind of fellowship that leads to spiritual growth, spiritual vitality, and spiritual health.
Which makes me wonder: can our institutional, religious education based approach to church life actually be a barrier to such fellowship and the spiritual growth it fosters?
It seems to me the emerging church is rediscovering the rich fellowship of home-based groups of spiritual friends focused on learning and living the ways of God that Jesus taught.
Nor should we attempt to escape it. Those who call themselves Christian, yet cut themselves off from spiritual community, do not understand how spiritual growth and spiritual vitality are inseparably linked to spiritual friends. They become like a glowing ember removed from the fire. Without the heat from the fire and the other embers, the isolated ember gradually loses its flame and dies out. Our spiritual health is inseparably linked to our involvement in Christian community. But, then, attempting to go-it-alone is nothing new. The writer of the book of Hebrews exhorted his readers, "Let us consider how to provoke one another to love and good deeds, not neglecting to meet together, as is the habit of some," 10:24-25. The New Testament bears no record of a Lone Ranger Christian.
But what kind of fellowship nurtures spiritual growth, vitality, and health?
Back in the dark ages when I was growing up, church was the center of our social life as teens. Oh, we dated and went to the movies (at a drive-in theater, no less!), but our fellowship with a larger group was with our church group, generally in church-related or church-sponsored activities. (I was blessed to be a part of a strong, vibrant youth group.)
Our experience was not that uncommon. Before the advent of the automobile, Sunday was a day of community fellowship built around morning worship at 11, a covered dish meal, and an afternoon service that ended in time to get back home to do the chores before dark. (Starting morning worship at 11 allowed the chores to get done while a covered dish dinner was prepared.) As more people drove cars, that schedule shifted to morning and evening worship, but still the social dimension was key.
The social dimension of church life is evident today in adult Sunday School classes. Some attend Sunday School and skip worship because (I would guess) of the social dimension of the class (and/or their dislike of the preacher!). Classes have seasonal parties and covered dish dinners and game days. Many (most?) Christian people have few non-Christian friends because their social circle is through their church involvement.
While this pattern was true during the era of Christendom, it is not as true today. More options exist today for social relationships that don't involve a Sunday or meeting in a church building. One of the primary options today is our kids' activities and sporting events. These events bring us together on a regular basis with the same people and a common interest. These social relationships become our circle of friends.
The social dimension of church life that I have described in these four paragraphs is not the kind of fellowship that fosters spiritual growth, vitality, and health. It allows us to build friendships and social networks, but it does not automatically translate into spiritual development.
The New Testament word that is commonly translated as fellowship carried the idea of sharing - sharing life, sharing the spiritual journey, sharing one's struggles and victories, sharing one's failures and successes. Acts 2:42, 44-47 describe a spiritual community intentionally built (devoted themselves) around learning the ways of God that Jesus taught (the apostles' teachings), seeking to live out those teachings in Christian community (fellowship - compare Acts 2:44-47), sharing everyday life together (breaking of bread), and praying with/for one another (the prayers). This fellowship went beyond social relationships to spiritual friendships. These early believers supported one another in their efforts to be faithful to the teachings of Jesus. (See Acts 4:23-31 for an example of the kind of sharing and praying together that the early church experienced.) The kind of fellowship these early Christ-followers experienced fosters spiritual growth, spiritual vitality, and spiritual health.
In last week's blog (More Than Sunday School, February 4, 2019), I spoke of moving beyond religious education to a focus on spiritual formation. Spiritual formation that results in the transformation of heart and mind is the result of seeking to put into practice what we are learning. Study that does not include an intentional effort to live into the truths we are learning does not produce spiritual growth, vitality, or health. More study, information, content, and input is not what is needed. Growing as a disciple requires us to put into practice what Jesus taught. (See Acts 10:1 - 11:18 for a case study of spiritual growth, based on the experience of Peter.) The kind of fellowship described in Acts 2 and 4 provides a vital resource to such growth. Sharing our spiritual journey with a small group of trusted spiritual friends who pray with and for us is the kind of fellowship that leads to spiritual growth, spiritual vitality, and spiritual health.
Which makes me wonder: can our institutional, religious education based approach to church life actually be a barrier to such fellowship and the spiritual growth it fosters?
It seems to me the emerging church is rediscovering the rich fellowship of home-based groups of spiritual friends focused on learning and living the ways of God that Jesus taught.
Monday, February 4, 2019
More Than Sunday School
Sunday School, i.e., religious education, was a priority in the three-legged-stool understanding of being a Christian with which I grew up. (See More than Behavior, 1/28/19 blog.)
In the era of Christendom in which I grew up, religious education, particularly Sunday School, was a primary activity of church life with the Bible as the primary focus of study. Moral issues sometimes came into focus, but always from the perspective of what the Bible had to say about the issue. What the Bible said was always the final word. Biblical knowledge, including the ability to cite specific passages along with the correct chapter and verse, was taken as a sign of ... of what? I am hesitant to use the word maturity. The knowledge of the Bible was a indicator of one's involvement in church, maybe the degree of one's commitment as a Christian. It was certainly a measure of one's orthodoxy, i.e., being right.
This kind of religious education was about study with the assumption that learning would take place. It was about gaining knowledge of Biblical facts with the assumption that such knowledge would result in the understanding of spiritual truth. Those underlying assumptions did not prove to be true.
This focus on study is prominent even today. Every Sunday School class has a curriculum the group studies. Small groups of every stripe meet throughout the week around some study focus: the Bible, a book, a video series.
The current controversy in The UMC over LGBTQ+ issues reflects the bankruptcy of this emphasis on religious education (dare I say, Bible study?!). The countless years and hours of study and the vast amount of Biblical knowledge have not translated into Christlike attitudes, thinking, or ways of relating. It is common today for the accumulated biblical knowledge to be used to support attitudes, thinking, and ways of relating that are clearly out of step with the spirit of Jesus.
A conscious shift of focus is needed: from education to spiritual transformation; from study to discipleship. We do not need more input, more content to learn. Yes, study is vital. It cannot be ignored. But knowledge is not the intended outcome of study for a follower of Jesus; spiritual transformation is. The desired outcome is spiritual growth that leads to the transformation of heart and mind. The desired outcome is a growing disciple whose attitudes, thinking, and ways of relating begin to more and more reflect the attitudes, thinking, and ways of relating of Jesus. The desired outcome is a Spirit-shaped life that reflects the grace-filled ways of the Kingdom. The desired outcome is that we are transformed by the renewing of the mind (Romans 12:2). The desired outcome is that we put on the mind of Christ (Philippians 2:5-11). The desired outcome is that we love as Jesus loved.
The desired outcome determines the course of study.
Among other things, we must learn how to read and study the Bible as an ancient, Near Eastern collection of books. The way we read it (through our Western, Enlightenment-shaped thinking, and scientific orientation) allows us to use the Bible to reinforce our current thinking (think "proof texting") rather than to allow the truth of God to shape how we think and live. The result is we wrap our human thinking in religious garb and call it "Christian." We must learn that the Bible is a collection of books with different perspectives and purposes. The books are not "created equal." We must learn to let the Bible be what it is rather than the idol we have made it. We must learn to discover the message the original author sought to communicate about God and the ways of God. We must learn to read the Bible in order to encounter and know God rather than to learn facts about God.
Which leads to a second focus of study. We must gain a clear understanding of the nature and character of God as revealed to Moses (Exodus 34:6-7) and in Jesus, the Christ. What we identify as biblical truth must align with and be an expression of that character.
Knowing the nature and character of God leads us to know the ways of God that Jesus taught: the Kingdom of God. In my book A God-Shaped World (Westbow), I use the Gospel of Luke to identify four central characteristics of the Kingdom: each person is viewed and treated as a beloved child of God, relationships are based upon grace and forgiveness (not merit), power is used to serve, and material wealth, as a form of power, is used to do the work of the Kingdom.
The ways of the Kingdom call us to learn how to live in an intimate, personal relationship with God, opening our hearts and minds to the transforming power of the Spirit. They call us to live in glad dependency upon God. We need to learn how to pray, how to use our struggles as an opportunity for spiritual insight and growth, how to access the power of the Spirit in our daily lives, how to live out of the peace of Christ and the joy of the Lord, how to rest in God's grace.
This personal relationship leads us into greater self-awareness and self-management. It leads us to recognize and know our gifts and passions. It leads us to live out of our gifts and passions for the sake of the Kingdom and the good of others.
Living as a beloved child of God and as a follower of Jesus ultimately leads us to love as Jesus loved - freely, generously, out of what is in our hearts rather than in reaction to what the others does. It leads us to love our enemy as well as our neighbor.
If our Bible study does not lead to the transformation of our hearts and minds, if it does not lead to spiritual growth, if it does not produce the mind of Christ in us, if it does not lead us to love as Jesus loved, what value does it have?
In the era of Christendom in which I grew up, religious education, particularly Sunday School, was a primary activity of church life with the Bible as the primary focus of study. Moral issues sometimes came into focus, but always from the perspective of what the Bible had to say about the issue. What the Bible said was always the final word. Biblical knowledge, including the ability to cite specific passages along with the correct chapter and verse, was taken as a sign of ... of what? I am hesitant to use the word maturity. The knowledge of the Bible was a indicator of one's involvement in church, maybe the degree of one's commitment as a Christian. It was certainly a measure of one's orthodoxy, i.e., being right.
This kind of religious education was about study with the assumption that learning would take place. It was about gaining knowledge of Biblical facts with the assumption that such knowledge would result in the understanding of spiritual truth. Those underlying assumptions did not prove to be true.
This focus on study is prominent even today. Every Sunday School class has a curriculum the group studies. Small groups of every stripe meet throughout the week around some study focus: the Bible, a book, a video series.
The current controversy in The UMC over LGBTQ+ issues reflects the bankruptcy of this emphasis on religious education (dare I say, Bible study?!). The countless years and hours of study and the vast amount of Biblical knowledge have not translated into Christlike attitudes, thinking, or ways of relating. It is common today for the accumulated biblical knowledge to be used to support attitudes, thinking, and ways of relating that are clearly out of step with the spirit of Jesus.
A conscious shift of focus is needed: from education to spiritual transformation; from study to discipleship. We do not need more input, more content to learn. Yes, study is vital. It cannot be ignored. But knowledge is not the intended outcome of study for a follower of Jesus; spiritual transformation is. The desired outcome is spiritual growth that leads to the transformation of heart and mind. The desired outcome is a growing disciple whose attitudes, thinking, and ways of relating begin to more and more reflect the attitudes, thinking, and ways of relating of Jesus. The desired outcome is a Spirit-shaped life that reflects the grace-filled ways of the Kingdom. The desired outcome is that we are transformed by the renewing of the mind (Romans 12:2). The desired outcome is that we put on the mind of Christ (Philippians 2:5-11). The desired outcome is that we love as Jesus loved.
The desired outcome determines the course of study.
Among other things, we must learn how to read and study the Bible as an ancient, Near Eastern collection of books. The way we read it (through our Western, Enlightenment-shaped thinking, and scientific orientation) allows us to use the Bible to reinforce our current thinking (think "proof texting") rather than to allow the truth of God to shape how we think and live. The result is we wrap our human thinking in religious garb and call it "Christian." We must learn that the Bible is a collection of books with different perspectives and purposes. The books are not "created equal." We must learn to let the Bible be what it is rather than the idol we have made it. We must learn to discover the message the original author sought to communicate about God and the ways of God. We must learn to read the Bible in order to encounter and know God rather than to learn facts about God.
Which leads to a second focus of study. We must gain a clear understanding of the nature and character of God as revealed to Moses (Exodus 34:6-7) and in Jesus, the Christ. What we identify as biblical truth must align with and be an expression of that character.
Knowing the nature and character of God leads us to know the ways of God that Jesus taught: the Kingdom of God. In my book A God-Shaped World (Westbow), I use the Gospel of Luke to identify four central characteristics of the Kingdom: each person is viewed and treated as a beloved child of God, relationships are based upon grace and forgiveness (not merit), power is used to serve, and material wealth, as a form of power, is used to do the work of the Kingdom.
The ways of the Kingdom call us to learn how to live in an intimate, personal relationship with God, opening our hearts and minds to the transforming power of the Spirit. They call us to live in glad dependency upon God. We need to learn how to pray, how to use our struggles as an opportunity for spiritual insight and growth, how to access the power of the Spirit in our daily lives, how to live out of the peace of Christ and the joy of the Lord, how to rest in God's grace.
This personal relationship leads us into greater self-awareness and self-management. It leads us to recognize and know our gifts and passions. It leads us to live out of our gifts and passions for the sake of the Kingdom and the good of others.
Living as a beloved child of God and as a follower of Jesus ultimately leads us to love as Jesus loved - freely, generously, out of what is in our hearts rather than in reaction to what the others does. It leads us to love our enemy as well as our neighbor.
If our Bible study does not lead to the transformation of our hearts and minds, if it does not lead to spiritual growth, if it does not produce the mind of Christ in us, if it does not lead us to love as Jesus loved, what value does it have?
Monday, January 28, 2019
More Than Behavior
Back in the dark ages when I was a young teen, the group of guys I ran with would often recite the diddly "We don't smoke and we don't chew and we don't go with the girls that do. We ain't got no girlfriends!"
Other than reflecting our immaturity at that stage of life, this saying reflects the focus on behavior that was a part of our religious training. Right behavior was the third leg of our three-legged-stool understanding of being a Christian:
The right behavior that was expected of a "good Christian" included active participation in all church events, reading the Bible daily, conforming to the accepted morals of the church and community, and avoiding immoral behavior (particularly, being sexually active and drinking - in spite of the diddly we sang).
Focusing on behavior is a common characteristic of religious groups of all stripes. Behavior - what we do and don't do - is an easy way to distinguish ourselves from others. It is also a subtle way of congratulating ourselves on being "right" or orthodox or pure or holy. But the focus on behavior has its downsides.
One of the attractions of the focus on behavior is that it leaves us in power. We can change our behavior. We can do what is expected and avoid what is unacceptable. But we cannot change - we are powerless to change - the condition of our hearts or the attitudes that are so deeply ingrained. Only God can change those things. So our focus on behavior allows us to hide from facing the painful realities of our lives. It allows us to tip our hat towards God without really giving ourselves to God without reservation. It leaves us in control, rather than God.
The current controversy in The UMC today is over behavior - the sexual behavior of those who have a same-sex orientation (in many parts of Africa, homosexuality is a crime punishable by death), UM clergy performing marriage ceremonies for same sex couples, UM Conferences ordaining openly gay individuals, the failure of UM bishops to adequately discipline clergy who violate The Discipline. In my opinion, this controversy exposes all the downsides of the focus on behavior.
By the grace of God, the Spirit has moved me beyond my three-legged-stool understanding of what it means to be a Christian. The Spirit has led me to think of being a Christian in terms of discipleship - being a follower of Jesus, learning and living the ways of God that Jesus taught so that I love as Jesus loved.
I can't help but wonder: how would a focus on loving as Jesus loved - rather than our focus on behavior and rules - impact today's controversy in The UMC?
Other than reflecting our immaturity at that stage of life, this saying reflects the focus on behavior that was a part of our religious training. Right behavior was the third leg of our three-legged-stool understanding of being a Christian:
- what we believe, particularly accepting Jesus as our Savior (as opposed to what other churches believed - of course, what we believed was right),
- church membership evidenced in regular participation in church activities (Sunday morning, Sunday night, Wednesday night), and
- right behavior.
The right behavior that was expected of a "good Christian" included active participation in all church events, reading the Bible daily, conforming to the accepted morals of the church and community, and avoiding immoral behavior (particularly, being sexually active and drinking - in spite of the diddly we sang).
Focusing on behavior is a common characteristic of religious groups of all stripes. Behavior - what we do and don't do - is an easy way to distinguish ourselves from others. It is also a subtle way of congratulating ourselves on being "right" or orthodox or pure or holy. But the focus on behavior has its downsides.
- The focus on behavior plays to the ego, fostering spiritual arrogance rather than humility. See Luke 18:9-14.
- The focus on behavior allows us to hide behind an artificial sense of being OK.
- The focus on behavior creates spiritual blindness rather than honest self-awareness. It blinds us to the sins of attitude and spirit.
- The focus on behavior creates a culture of rules and laws - thou shalt, thou shalt not.
- The focus on behavior encourages black-and-white, either-or, right-and-wrong thinking.
- The focus on behavior leads to a critical, judgmental, condemning spirit that focuses on the failure of others while being blind to "the log in your own eye." See Luke 6:41-42.
- The focus on behavior blocks compassion and mercy. See Luke 6:6-11; 13:10-17; 14:1-6; 11:42 & 46.
- The focus on behavior leaves the heart and mind unchanged.
- The focus on behavior keeps us from embracing God's grace with joyful abandonment.
One of the attractions of the focus on behavior is that it leaves us in power. We can change our behavior. We can do what is expected and avoid what is unacceptable. But we cannot change - we are powerless to change - the condition of our hearts or the attitudes that are so deeply ingrained. Only God can change those things. So our focus on behavior allows us to hide from facing the painful realities of our lives. It allows us to tip our hat towards God without really giving ourselves to God without reservation. It leaves us in control, rather than God.
The current controversy in The UMC today is over behavior - the sexual behavior of those who have a same-sex orientation (in many parts of Africa, homosexuality is a crime punishable by death), UM clergy performing marriage ceremonies for same sex couples, UM Conferences ordaining openly gay individuals, the failure of UM bishops to adequately discipline clergy who violate The Discipline. In my opinion, this controversy exposes all the downsides of the focus on behavior.
By the grace of God, the Spirit has moved me beyond my three-legged-stool understanding of what it means to be a Christian. The Spirit has led me to think of being a Christian in terms of discipleship - being a follower of Jesus, learning and living the ways of God that Jesus taught so that I love as Jesus loved.
I can't help but wonder: how would a focus on loving as Jesus loved - rather than our focus on behavior and rules - impact today's controversy in The UMC?
Monday, January 21, 2019
More than Church Membership
Being a follower of Jesus involves being a member of a church. To identify oneself as a follower of Jesus is to align with others who are Christ-followers. Church membership is nonnegotiable.
Or is it?
Church membership was the center of one's Christen life during the era of Christendom. Church involvement included regular worship attendance along with participation in a Sunday School class. Service was in the church organization: singing in the choir, teaching Sunday School, serving on a committee, being an usher at worship, participating in a women's or men's group. Membership included financial support of the church. Mission was doing things for "the less fortunate," supporting charitable organizations and causes, and/or supporting missionary work in other countries.
This way of "doing church" was the norm for many generations. Long time church members often cannot think of doing church any other way. I believe this membership-driven way of doing church contributes to the division in The UMC today.
The current decline in church membership in mainline denominations exposes the weaknesses of this emphasis on membership and its way of doing church. This emphasis on membership and its way of doing church ...
Church involvement often became the social life of its members.
Dealing with the end of the Christendom era and the rise of a post-Christian society has helped us rediscover a different way of being/doing church, a way found in the churches of the first and second centuries.
So is church membership nonnegotiable to being a follower of Jesus? "Yes" and "No." Yes - active participation in a spiritual community is vital to being a follower of Jesus. We need each other. And "no" - that spiritual community may or may not be a part of an institutional church ... as many below the age of 60 are telling us.
As I see it, being a follower of Jesus is more than church membership.
Or is it?
Church membership was the center of one's Christen life during the era of Christendom. Church involvement included regular worship attendance along with participation in a Sunday School class. Service was in the church organization: singing in the choir, teaching Sunday School, serving on a committee, being an usher at worship, participating in a women's or men's group. Membership included financial support of the church. Mission was doing things for "the less fortunate," supporting charitable organizations and causes, and/or supporting missionary work in other countries.
This way of "doing church" was the norm for many generations. Long time church members often cannot think of doing church any other way. I believe this membership-driven way of doing church contributes to the division in The UMC today.
The current decline in church membership in mainline denominations exposes the weaknesses of this emphasis on membership and its way of doing church. This emphasis on membership and its way of doing church ...
- led to thinking of church in terms of an organization one joined. It produced an institutional church with structure, policies, and procedures. Conformity to a set of "norms" of belief and behavior (sometimes expressly stated, sometimes not) was expected. Violation of those norms generally led to some kind of rebuke or criticism.
- focused on religious education: knowledge of the Bible, of what "we believe," and of what is expected of a "good Christian."
- emphasized behavior - morals, a good Christian does/doesn't.
- fostered a competitive, us-them spirit (we're better than the Baptists/Methodists/Catholics/etc.) and a not-so-subtle spiritual arrogance.
- led to an inward focus - on us, on what we believe and how we do things, on what we expect and like.
- focused on attracting others who are like us and getting others to agree with our beliefs and way of doing church.
- made us building-centered (dependent?) with a focus on Sunday (and sometimes Wednesday) activities.
Church involvement often became the social life of its members.
Dealing with the end of the Christendom era and the rise of a post-Christian society has helped us rediscover a different way of being/doing church, a way found in the churches of the first and second centuries.
- Discipleship, not membership, is the focus. To be a Christian is to be a follower of Jesus, learning and living his servant ways of grace. One can be an active member of an institutional church, including believing what that particular church teaches, and yet not be a follower of Jesus.
- Spiritual formation and transformation displaces religious education. Learning facts can leave the heart and head untouched and unchanged. What is needed is not more content to learn but the application of the content we know. How does the truth Jesus taught call us to change and grow? How does it call us to live? How is my life different today because I am a follower of Jesus?
- Church is about Christian community, not an organization or institution or a religious-based social group. Christian community exists when spiritual friends walk together in Christ-centered fellowship, supporting one another on the discipleship journey. Spiritual transformation takes place in the midst of Christian community.
- Living as a follower of Jesus involves loving others in Jesus' name. Ministry and mission are more than financially supporting some charitable group/cause or doing isolated mission projects to help those in need. Ministry is living in relationship with another, sharing what I have in order to make a positive difference in their life. Every Christ-follower is a minister. Each has been gifted by the Spirit with tools to use in loving others in Jesus' name.
- Living the ways of God that Jesus taught keeps the focus outward, on those we are called to love, rather than on us and what we like/want. Living as a follower of Jesus is about loving and serving "as you are going" through life's normal routines and responsibilities.
- Prayer is a vital part of the disciple's personal life and of the fellowship of spiritual friends. Prayer is more than a way to open and close a meeting. It is more than asking God's blessing on what we do. Prayer is walking in active, personal relationship with God. Prayer is vital because being a follower of Jesus is being God's partner in God's work of creating a God-shaped world.
So is church membership nonnegotiable to being a follower of Jesus? "Yes" and "No." Yes - active participation in a spiritual community is vital to being a follower of Jesus. We need each other. And "no" - that spiritual community may or may not be a part of an institutional church ... as many below the age of 60 are telling us.
As I see it, being a follower of Jesus is more than church membership.
Monday, January 14, 2019
More Than Belief
Belief was a central emphasis in the life of the Church during the era of Christendom (see my 1/7/19 blog - Doing Church in a Post-Christian World). "What we believe" was a primary way denominations distinguished themselves from other Christians groups during that era of history.
This focus on belief is nothing new. It dates back to the Reformation in the 1500's. Lutherans, Presbyterians, Baptist, and Mennonites all trace their origins to that period of history. Methodists originated much later - in the 1700's. Other religious groups arose in the 1800's and 1900's - Reformed, Nazarenes, Church of Christ, Seventh Day Adventists, Bible churches and non-denominational churches. But I digress, as I am known to do.
Belief plays a central role in the controversy facing The UMC today. Methodists around the world are polarized around beliefs regarding sexual orientation. Is homosexuality a sin? Can someone who identifies as a homosexual be ordained? These questions lead to polarization around the belief about marriage. Is marriage reserved only for one man and one woman? Ultimately, these controversies involve one's belief about the nature of the Bible.
The controversy in The UMC exposes the downside of focusing on belief.
Beliefs, by nature, are divisive. For the past 500 years, Christians have used beliefs to unify. The result is a plethora of denominations. And that belief-focused pattern is being duplicated in The UMC today. Methodists are gathering with those who "think like us" regarding LGBTQ+ issues. Some have gone so far as to advocate creating a new Wesleyan denomination of those who "think like us." This emphasis on belief does not unify; it divides. Beliefs call us to take a side - to agree or disagree.
Beliefs are an attempt to create certainty. The fear of change, of chaos, of the unknown (mystery) drives our desire for certainty. We seek to create certainty (stability) in the midst of life's uncertainties by defining what is right and wrong, acceptable and unacceptable, holy and sinful. The familiarity we create reassures us in the face of our fear, helping us feel secure.
Beliefs appeal to the human ego. We like to be right. Being right helps us (perhaps unconsciously) feel better-than those who don't think like we do. We are the orthodox ones, the pure ones, the Biblical ones, the righteous, the moral, etc. Being right is a not-so-subtle form of spiritual arrogance. It gives us a sense of power and superiority.
Beliefs appeal to the head but often leave the heart untouched and unchanged. In advocating and defending our belief, we are prone to live out of our self-serving human nature rather than the nature of Christ. In his letter to the church at Philippi, Paul urged the Philippians to put on the mind of Christ (Philippians 2:5). Paul described the mind of Christ as the servant spirit of Christ, not as a set of beliefs. The servant spirit was/is to characterize the followers of Jesus (Philippians 2:1-11).
Beliefs inevitably misuse scripture. People on both sides of the LGBTQ+ issue (of any issue, for that matter) appeal to scripture to support their position. They quote book, chapter, and verse to validate their position as the right position. Such use of scripture, in my opinion, is a misuse of scripture. The role of scripture is to help us know God and the ways of God, particularly as revealed in Jesus the Christ. Scripture was not intended to be used as a book of rules/laws to be followed. The only "law" Jesus quoted was to love God and love neighbor as oneself. That "law" was his guideline for living. Love was the fulfillment of the Law. Paul's book of Galatians challenged this rule-based approach to the Christian life, declaring "For freedom Christ has set us free" (Galatians 5:1). (There I go, quoting book, chapter and verse to validate my position!!!).
Beliefs set up the next, yet-to-be-identified battlefield. We gather with those who agree with us on this issue. Our togetherness helps us feel better (right) in the midst of the controversy. But once we have moved beyond this issue that has unified us, another issue will always arise. That issue/belief will demand that we take sides, creating the next division.
I can sense the push back: are you telling us to surrender our beliefs? Are you saying anything goes? Do we not stand for anything? What about the Apostles Creed, "I believe ..."?
Of course I am not arguing against beliefs. I have a core of beliefs that are nonnegotiable: the character of God, the ways of God (the Kingdom), Jesus as the revelation of God and the ways of God, grace and forgiveness, etc. I use these core beliefs to guide the positions I take on other issues/beliefs. (See my 10/22/18 blog, Unity, Not Uniformity, in which I advocated for Wesley's approach in regards to beliefs.) In this blog, I am pointing out the downside of our emphasis on beliefs. This long-term emphasis has not prepared us to deal with this current challenge. It may even be a hindrance in dealing with this current challenge.
Which leads me to ask: what ever happened to faith? Faith is a good, biblical word. As I read the scripture, faith is an essential part of being a follower of Jesus. And, faith is more than belief!
Belief is about facts. Thanks to the influence of the Enlightenment on our Western thinking, we think of belief as the intellectual acceptance of a fact as true. The New Testament word translated as believe is more than an intellectual embracing of facts. It is a synonym of faith. Faith goes a step beyond belief (as we define it). Faith is about the heart and mind. Faith allows the truth we embrace to transform our hearts and minds. Faith allows the truth we believe to shape how we think and what we do. Faith as found in the Christian scriptures is a way of life, not a set of beliefs. That way of life is a life shaped by the mind of Christ. It is a way of life that reflects the self-giving, servant spirit of Christ. It is a life of love. Faith leads us to God who leads us to love as Jesus loved.
If what we believe does not lead us to love as Jesus loved, then perhaps we would be wise to reexamine what we believe!
This focus on belief is nothing new. It dates back to the Reformation in the 1500's. Lutherans, Presbyterians, Baptist, and Mennonites all trace their origins to that period of history. Methodists originated much later - in the 1700's. Other religious groups arose in the 1800's and 1900's - Reformed, Nazarenes, Church of Christ, Seventh Day Adventists, Bible churches and non-denominational churches. But I digress, as I am known to do.
Belief plays a central role in the controversy facing The UMC today. Methodists around the world are polarized around beliefs regarding sexual orientation. Is homosexuality a sin? Can someone who identifies as a homosexual be ordained? These questions lead to polarization around the belief about marriage. Is marriage reserved only for one man and one woman? Ultimately, these controversies involve one's belief about the nature of the Bible.
The controversy in The UMC exposes the downside of focusing on belief.
Beliefs, by nature, are divisive. For the past 500 years, Christians have used beliefs to unify. The result is a plethora of denominations. And that belief-focused pattern is being duplicated in The UMC today. Methodists are gathering with those who "think like us" regarding LGBTQ+ issues. Some have gone so far as to advocate creating a new Wesleyan denomination of those who "think like us." This emphasis on belief does not unify; it divides. Beliefs call us to take a side - to agree or disagree.
Beliefs are an attempt to create certainty. The fear of change, of chaos, of the unknown (mystery) drives our desire for certainty. We seek to create certainty (stability) in the midst of life's uncertainties by defining what is right and wrong, acceptable and unacceptable, holy and sinful. The familiarity we create reassures us in the face of our fear, helping us feel secure.
Beliefs appeal to the human ego. We like to be right. Being right helps us (perhaps unconsciously) feel better-than those who don't think like we do. We are the orthodox ones, the pure ones, the Biblical ones, the righteous, the moral, etc. Being right is a not-so-subtle form of spiritual arrogance. It gives us a sense of power and superiority.
Beliefs appeal to the head but often leave the heart untouched and unchanged. In advocating and defending our belief, we are prone to live out of our self-serving human nature rather than the nature of Christ. In his letter to the church at Philippi, Paul urged the Philippians to put on the mind of Christ (Philippians 2:5). Paul described the mind of Christ as the servant spirit of Christ, not as a set of beliefs. The servant spirit was/is to characterize the followers of Jesus (Philippians 2:1-11).
Beliefs inevitably misuse scripture. People on both sides of the LGBTQ+ issue (of any issue, for that matter) appeal to scripture to support their position. They quote book, chapter, and verse to validate their position as the right position. Such use of scripture, in my opinion, is a misuse of scripture. The role of scripture is to help us know God and the ways of God, particularly as revealed in Jesus the Christ. Scripture was not intended to be used as a book of rules/laws to be followed. The only "law" Jesus quoted was to love God and love neighbor as oneself. That "law" was his guideline for living. Love was the fulfillment of the Law. Paul's book of Galatians challenged this rule-based approach to the Christian life, declaring "For freedom Christ has set us free" (Galatians 5:1). (There I go, quoting book, chapter and verse to validate my position!!!).
Beliefs set up the next, yet-to-be-identified battlefield. We gather with those who agree with us on this issue. Our togetherness helps us feel better (right) in the midst of the controversy. But once we have moved beyond this issue that has unified us, another issue will always arise. That issue/belief will demand that we take sides, creating the next division.
I can sense the push back: are you telling us to surrender our beliefs? Are you saying anything goes? Do we not stand for anything? What about the Apostles Creed, "I believe ..."?
Of course I am not arguing against beliefs. I have a core of beliefs that are nonnegotiable: the character of God, the ways of God (the Kingdom), Jesus as the revelation of God and the ways of God, grace and forgiveness, etc. I use these core beliefs to guide the positions I take on other issues/beliefs. (See my 10/22/18 blog, Unity, Not Uniformity, in which I advocated for Wesley's approach in regards to beliefs.) In this blog, I am pointing out the downside of our emphasis on beliefs. This long-term emphasis has not prepared us to deal with this current challenge. It may even be a hindrance in dealing with this current challenge.
Which leads me to ask: what ever happened to faith? Faith is a good, biblical word. As I read the scripture, faith is an essential part of being a follower of Jesus. And, faith is more than belief!
Belief is about facts. Thanks to the influence of the Enlightenment on our Western thinking, we think of belief as the intellectual acceptance of a fact as true. The New Testament word translated as believe is more than an intellectual embracing of facts. It is a synonym of faith. Faith goes a step beyond belief (as we define it). Faith is about the heart and mind. Faith allows the truth we embrace to transform our hearts and minds. Faith allows the truth we believe to shape how we think and what we do. Faith as found in the Christian scriptures is a way of life, not a set of beliefs. That way of life is a life shaped by the mind of Christ. It is a way of life that reflects the self-giving, servant spirit of Christ. It is a life of love. Faith leads us to God who leads us to love as Jesus loved.
If what we believe does not lead us to love as Jesus loved, then perhaps we would be wise to reexamine what we believe!
Monday, January 7, 2019
Doing Church in a Post-Christian World
As we move into the New Year, the steady march into a post-Christian culture continues ... and with it, the angst and anxiety of church people who long for "the way things were" when society and culture reflected respect for and support of "Christian" values and practices. The days of Christendom are gone, never to return (in spite of the power-politics of the Christian right). The clearest evidence of this reality is the nation-wide decline among historic denominations, including The UMC. And there are many other facts that could be cited.
I grew up in the era of Christendom. It was my native land, my "home." My training to serve the local church was from the perspective of Christendom. My career has been lived out in the end of the Christendom era and rise of the post-Christian culture. That journey has led me to the following thinking.
A religious culture shaped by Christendom centered around key elements:
Living in a post-Christendom world calls us to recognize how the world has changed. It calls us to recognize that our old way of doing things no longer works (even though it once "worked" for us and probably still does for some of us as individuals). It calls us to think differently. (Albert Einstein is credited with saying "we cannot solve our problems with the same thinking that created them.") It calls us to learn. It calls us to adapt and (gasp!) change. It calls us to risk and experiment. (See Tod Bolsinger's Canoeing the Mountains: Christian Leadership in Uncharted Territory, 2015.) In short, it calls us to change the culture of our churches.
Living in a post-Christendom world is an unprecedented opportunity. It is an opportunity to refocus on who we are as the followers of Jesus and on what we are called to be/do. It is an opportunity to break free from the restraints of institutional, building-centered Christianity. It is an opportunity to experience the vitality and joy of loving as Jesus loved as we walk in relationship with God.
I pray we won't miss this opportunity.
I grew up in the era of Christendom. It was my native land, my "home." My training to serve the local church was from the perspective of Christendom. My career has been lived out in the end of the Christendom era and rise of the post-Christian culture. That journey has led me to the following thinking.
A religious culture shaped by Christendom centered around key elements:
- an emphasis on belief supported by scripture (proper belief, including proper belief about the Bible and Jesus),
- an emphasis on church membership,
- an emphasis on morals (proper behavior),
- functioning out of an attraction model, i.e., offer a better version of what others are offering (worship, preaching, youth program, children's program, music program) as a way of attracting new members (consumer-oriented churches),
- functioning out of "come join us" thinking,
- appealing to people "like us."
Living in a post-Christendom world calls us to recognize how the world has changed. It calls us to recognize that our old way of doing things no longer works (even though it once "worked" for us and probably still does for some of us as individuals). It calls us to think differently. (Albert Einstein is credited with saying "we cannot solve our problems with the same thinking that created them.") It calls us to learn. It calls us to adapt and (gasp!) change. It calls us to risk and experiment. (See Tod Bolsinger's Canoeing the Mountains: Christian Leadership in Uncharted Territory, 2015.) In short, it calls us to change the culture of our churches.
Living in a post-Christendom world is an unprecedented opportunity. It is an opportunity to refocus on who we are as the followers of Jesus and on what we are called to be/do. It is an opportunity to break free from the restraints of institutional, building-centered Christianity. It is an opportunity to experience the vitality and joy of loving as Jesus loved as we walk in relationship with God.
I pray we won't miss this opportunity.
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