The Beauty of God

•September 10, 2008 • 2 Comments

From John Eldredge’s book, “The Way of the Wild at Heart”…

“My friend David was asking me the other day about finding the beauty of God.  ‘I think I see God as about 99 percent masculine,’ he said. ‘And I think its hurt me.  I mean, I don’t find mercy there, or tenderness.  Or beauty.’  He’s lived a driven life, as so many of us have.  Now he is feeling the emptiness.  If a man does not find his life in God, he will become a very thirsty man, and thirsty men have been known to do some very stupid things.  Remember Buechner’s realization about the girl in Bermuda: ‘All the beauty I longed for beyond the beauty I longed for in her.’  Oh, how we must understand this, that there is a Beauty we long for calling to us through the beauty of the woman we are enchanged by. (It is God!-DG)  She is not the Beauty itself, only a messenger.  If we never look beyond, we will try in vain to find it in her, causing both ourselves and the woman a great deal of pain.

But to find it in God, to begin to experience in God what he sent Eve to foretell–now that is what David meant when we he said, ‘Your love is better than life’.” (p.208)

I am finding that men are the most difficult to reach with the ideas of God’s Love and Beauty.  The older generations, it seems, are quite unused to the idea of the sensitive, caring, loving male.  Many (most?) were raised with the idea that the man is the efficient, austere, breadwinning disciplinarian.  After all, it was that embodiment of virtues that won two World Wars, was it not?

The Warrior King of Israel, David, was not like that.  He has been called the sweet psalmist of Israel–not exactly a manly “handle”.  Eldredge makes the case that to become truly mature men in God we must move from Cowboy, to Warrior, to Lover.  And to set our loves on anything less than the beauty and love of God himself will “cause a great deal of pain”.  King David got it, and so must we.

Check us out at lightandlifegoleta.org

“Leader’s Insight: The Disappearing Middle”, by Chad Hall

•September 22, 2008 • No Comments

A while back I heard Len Sweet say that our society is moving away from the “bell curve” and toward something called the “well curve.” His comment got me doing some research on the topic and thinking about what all of this means for church leaders. Who knew that bells and wells were such important topics for church leaders to consider?

Since high school we’ve known all about the bell curve: that fundamental law of natural science and statistics that defines normal distribution as being massed near the middle while being low on the extremities. Represented on a graph, the distribution looks like a bell-shaped curve. The bell curve implies that most people gravitate toward the middle or average and avoid the extremes. For example, most people are of average height, have moderately sized families, and earn a “C” in statistics; few people are really tall or really short, few have very large or very small families, and few earn A’s or F’s.

But within the turbulent days we live, a new phenomenon is being recognized. The distribution for some of our choices is an inverted bell curve, or a well curve. In these cases, the population gravitates toward the ends or extremes and is lowest in the middle. The well curve describes many economic and social phenomena. For instance, television screens are simultaneously getting both larger (60″ plasma!) and tinier (watch the latest episode of 24 on your iPod!); stores are getting larger (Wal-Mart) and smaller (specialty boutique stores); people are eating more healthful food (organic) and more fast food (McDonald’s).

Perhaps more significant than the rise in the extremes is the decline of the middle: consider the disappearance of the middle-class, the demise of mid-sized companies, the loss of status for anything considered average, and the polarization of politics in America. Our tastes and choices are shifting away from the middle and toward the extremes.

The well curve helps describe a number of interesting church trends going on these days: how the church is moving theologically liberal and conservative, with the disappearance of the moderate; how churchgoers increasingly prefer megachurches and microchurches, but not mid-sized congregations; and how the church is both growing and losing prominence within the larger society.

On the local church level, pastors and other church leaders need to pay attention to the well curve for another important reason: it describes how churchgoers participate in the life of a given congregation.

The New Churchgoers: Very Active or Hardly Active
In a bell curve context, church leaders could expect most members to be moderately involved in the life of the congregation while the fringes were inhabited by the highly involved at one end and the minimally involved at the other end. But in a well curve context, leaders can expect few people to be moderately involved; instead folks will be either highly involved or barely involved.

The question is: How can pastors and other church leaders deal effectively with the well curve involvement of their church members?

As a coach to pastors and congregations, I’ve noticed four trends among churches that are adapting to this new context.

  • Membership. Churches are rethinking membership in seismic ways. Some consider anyone on the mailing list to be a member or they drop membership altogether. Other congregations emphasize membership and heighten the bar of what it takes to join the church. Church leaders who are embracing the well curve reality allow for a sense of belonging at both ends of the spectrum. This often results in leadership strategies that make membership available at two polarities: membership that is quick and available to practically anyone, and a level of membership that signifies considerable choice and high expectation.

     

  • Money. With the onset of well curve participation patterns, church budgets must be adjusted because there are fewer and fewer “average givers” these days. The two (non-contradictory) messages being sent to the congregation are “don’t feel pressured to give” and “give even more.” Rather than rail against the old 80/20 principle of giving, some church leaders are adapting their stewardship strategies to take advantage of it. They increase overall giving by giving appropriate attention to the ends of the giving continuum. As one pastor told me, “If I ask everyone to give 10 percent, the minimal giver stops giving or leaves the church altogether, while the big giver obliges by giving less than he can. I’m finding it more helpful to talk about starting small or giving big. Those messages tend to hit home.”

     

  • Movement. When it comes to moving people into deeper spiritual waters, North Point Church near Atlanta provides a great example of maximizing the extremities while giving fittingly minimal attention to the middle. They talk about moving people “from the foyer to the kitchen” which roughly means from large scale worship experiences to small group participation, or from anonymous to intimate. The middle step (I believe they refer to it as “the living room”) is an important one-time meeting that helps people consider and get started in a small group. Contrast this with typical Sunday school, a big middle strategy aimed at getting everyone to attend classes that avoid anonymity while rarely delivering intimacy.
  • Manpower. In a well curve context, who is going to do all the work of the church? After all, there are classes to be taught, ministry to be done and good news to be spread. Some are finding the answer to be a shift in church staffing that emphasizes more volunteer and part-time personnel overseeing armies of workers. Gone are the days of Mrs. Sally teaching the fourth graders 50 weeks each year for two decades. The newer paradigm is for two-thirds of the church to be involved as short-term or rotating workers, while a significant number of high capacity volunteers or part-time staffers bring continuity and oversight.

     

In this paradigm, there is a shrinking role for the moderately involved volunteer.

What well curve trends have you noticed in your own congregation? And if the well curve trend continues or even increases, how will you respond? (from Christian Today International/Leadership Journal)

Spiritual Direction, part 2

•September 4, 2008 • 1 Comment

Henri Nouwen believes God’s words to his Son, Jesus Christ, “You are my beloved Son…in You I am well-pleased” reveal the most intimate truth about not only God’s relationship to his Son, but also the fundamental truth of all human beings. 

“The ultimate spiritual temptation is to doubt this fundamental truth about ourselves and to trust in alternative realities”, writes Nouwen.

This is so easy and every one of us does it.  The three most prevalent alternative identies that we embrace to define ourselves and our personal worth are:

1.  I am what I do

2.  I am what others say about me

3.  I am what I have

So what, then, is the prescription for this all-too-prevalent condition among human beings?  Nouwen writes this: “Becoming the beloved means letting the truth of our belovedness become enfleshed in everything we think, say, or do…And this process requires the regular practice of prayer.”

May the reality of your belovedness become “enfleshed” in you today.

Spiritual Direction, part 1

•September 2, 2008 • No Comments

Henri Nouwen was one of the Fathers of the modern Christian counseling movement known as “spiritual direction”.  Spiritual direction differs from traditional psychology and Christian counseling in a number of ways, but one of the primary ways is that it is most often practiced between friends (or those growing a friendship).

Spiritual directors understand that the spiritual life is a journey of faith and transformation.  It is deepended by “accountability, community, and relationships” (Spiritual Direction, by Henri Nouwen, Christensen, Laird, 2006). 

I have gained a number of new insights from Henri Nouwen this last week and will share them with you this week…

The Story we enter…

•August 27, 2008 • No Comments

One of the lasting anecdotes I remember from JD Walt’s sermons at the Asbury Chapel were of “Blues Clues”.  JD and his wife, Tiffani, have 4 children about the same ages as ours.  One of the popular shows on their TV in those earlier years was the cartoon ”Blues Clues”.  Blue is a little dog who “skee-doo’s” into the storybook or painting which is being read or viewed, respectively.  To “skee-doo” means to supernaturally enter into the story and become one of the characters in it. 

JD would make the point that God has invited each and every one of us to enter or “skee-doo” into the story of God and become one of the characters, namely, a member of the family of God.

If we allow ourselves to see the Word of God as a story that we enter, there is tremendous potential for the Word of God to transform us supernaturally as well.  As long we we ascribe the Word of God to the realm of instruction book for being good, we will alternatively experience a cycle of success and failure (repeat), success, failure, frustration, fleeting works-based pride (repeat), (repeat), (repeat)…

But when we actually ENTER the story, we are changed.  We identify with Abraham, Moses, David, Joseph, Daniel, Jeremiah, Peter, Paul, Thomas, the woman with the alabaster jar, the prodigal son, the elder brother, etc.  We discover that the God who loved them, corrected them, led them, forgave them, does the same for us.  And like the children returning from Narnia to London, our perspective is changed forever.  We gain a new identity that transcends the events and circumstances of this world.  As a member of the family of God, you even get a new address–Heaven!

So, today, have enough courage to do a little “skee-dooing”, OK?

God Swamp You!

Acceptance, Approval, and Love

•August 6, 2008 • 2 Comments

I have been thinking about the differences acceptance, approval, and love.  Here are a few of my thoughts, but please provide us with your own…

I think acceptance and love are much closer on the ideological spectrum than approval is.  I was thinking about the story of the Prodigal Son in Luke 15.  In the story, the Prodigal is deeply loved and longed for by the Father, even in his rebellious journey of self-destruction.  The love of the Father is clear.  What is also clear is that the Father did not approve of the choices made by the Prodigal.  He burned through his inherited wealth and was now to the point of starvation.  Approving these decisions by his Son would be tantamount to destroying him himself–like Saul holding the garments of those Jews who stoned Stephen.  Therefore, approval and love seem the furthest apart of the three.

Acceptance, on the other hand, is something that issues from an open heart.  To accept someone is much closer to actual love.  In fact, acceptance is the shape of love that most of us crave more than anything else.  If you accept me with all of my warts and spots and wrinkles, then you will quite likely be able to love me.  For many people, this is the totality of love they seek–acceptance.

Love, however, is much, much more–especially when understood in the light of Jesus Christ’s example of love.  Love is something that involves self-sacrifice.  I might be able to accept you for who you are but never love you to the point of laying down my life for yours.  Most people do not want to ask this or require this of themselves for another person–even a spouse, son, or daughter.  They are simply content to be the center of their own universe. 

I am convinced that the closest we can get to bliss this side of heaven is to love and be loved through the enabling grace of Jesus Christ.  Jesus Christ gives strength and confidence because when we know the love of God we are immediately able to face challenges and darkness and fears.  His power overcame death, hell, and the grave.  So what can man do to me?!?

The most valuable commodity we exchange, then, is LOVE–not approval, not even acceptance…but LOVE.

Suffering (part 2)…Acquainted with our Grief

•August 1, 2008 • No Comments

I love the story of Joni Eareckson Tada who became a quadriplegic in her youth after diving into a lake and striking a rock.  After the accident Joni was so bitter that she wanted to kill herself.  She wanted to take some pills so she could die but couldn’t get the bottle open to ingest them.  So she asked a friend.  The friend was greatly grieved at the request and tried her best to encourage her, but to no avail.  The piercing sensations and emotional depression continued for three years. 

“Then one night a dramatic change began in Joni which now makes her the beautiful, radiant Christian she is”, writes David Seamands in Healing for Damaged Emotions, “Her best friend, Cindy, was at her bedside searching desperately for some way to encourage her.  It must have come from the Holy Spirit, for she suddenly blurted out, ‘Joni, Jesus knows how you feel.  You’re not the only one who’s been paralyzed.  He was paralyzed too.’  Joni glared at her. ‘Cindy, what are you talking about?’  ‘It’s true.  It’s true, Joni.  Remember, He was nailed to the cross.  His back was raw from beatings like your back sometimes gets raw.  Oh, He must have longed to move.  To change His position, to redistribute His weight somehow, but He couldn’t move.  Joni, He knows how you feel.’ (p. 44)

This new understanding transformed Joni’s thinking and she poured out her pain and anguish to Jesus Christ, trusting Him to relate to her and to help her bear her burden.  Soon thereafter she became a follower of Christ. 

Seamands concludes, “As Christians we often thank God that Jesus bore our sins in His body on the tree.  We need to remember something else.  In His full identification with our humanity, and especially on that cross, He took unto Himself the entire range of our feelings.  And He bore the feeling of our infirmities, that we would not have to bear them alone.” (p.44)

To realize that Jesus even descended into Hell (whether we see this as a literal place or not doesn’t matter) for three days shows us that no matter how AWFUL the experience, pain, tragedy, trial, etc. we have gone through OR are currently in, Jesus can relate.  Therefore, talk to him.  He’s the best counselor and friend we could ever have. 

When it comes to counseling people suffering terrible tragedy, this is probably the best advice we can give.  For like my new friend at the SB Jail Chaplain’s office said, “We are just beggars who have found bread telling other beggars where to find it.”

Suffering and the Existence of God

•July 23, 2008 • 2 Comments

One of the most common objections to God is the reality and prevalence of evil and suffering in the world.  Opponents to the Judeo-Christian worldview which embraces faith in an all-powerful, all-knowing, and all-good God believe such faith is misplaced.  “How”, they argue, “could such a God allow the horrors we see around us to continue if He/She had the power to stop them?”  It is a very common and valid question.

One of the most common responses to this question has been to describe the philosophical issues of human free will and the sovereignty of God.  The argument typically describes love and the ability to love, as evidences of human free will.  Without free will we humans have no ability to love because true love involves a choice.

While there are other theological responses to this question, an even better response is not an argument or a philosophy, but a person.  Such is the reasoning offered by philosophy professor Dr. Peter Kreeft (as referenced in “The Case for Faith” by Lee Stroebel); and I agree with him (this will truly PREACH!).  In Jesus Christ we discover the God who enters into history, who does not stand idly by on the sidelines, but who fully enters into our pains and hardships. 

This type of “entering into” goes far beyond empathy.  Empathy is either an imaginative projection or a vicarious experience of the emotions, thoughts, and experiences of another.  For instance, as a pastor I long to be capable of deep empathy when it comes helping another person through grief, yet I do not want to go so far as to lose a loved one myself.  But Jesus does this.  He goes all the way.

Peter Kreeft: “Just imagine every single pain in the history of the world, all rolled together into a ball, eaten by God, digested, fully tasted, eternally…Does he descend into all of our hells?  Yes, he does.  From the depths of a Nazi death camp, Corrie Ten Boom wrote: ‘No matter how deep our darkness, he is deeper still’…He is gassed in Auschwitz.  He is sneered at in Soweto.  He is mocked in Northern Ireland.  he is enslaved in the Sudan.  He’s the one we love to hate, yet to us he has chosen to return love.  Every tear we shed becomes his tear.  He may not wipe them away yet, but he will.”

Whatever horrible situation you find yourself in, God is nearby.  The Bible declares that “The LORD is near to the brokenhearted and saves those who are crushed in spirit.” (Psalm 34:18)  So what will we make of our situation?  Will we experience our sufferings and lose faith or grow in faith?  Seemingly those suffering the most in this world are choosing the latter.  Perhaps this is why Christianity is exploding in those parts of the world where (from our comfortable position) suffering is greatest.  Apparently (from a numerical perspective) faith is not eroded by suffering…maybe it is even enhanced.

From guest blogger, Laurie Twete, “On Atheists and Agnostics”

•July 13, 2008 • 10 Comments

Your position is that atheists don’t know everything, therefore it is illogical for them to say something doesn’t exist. If I were to say, “I have a pink unicorn behind my shed!” and you said, “I don’t believe you”, should I respond with “well, you don’t have absolute knowledge of the universe, so you’re position is illogical?”

I think your definitions/terms are not completely accurate. Atheists and agnostics alike believe there is no proof of God. As Charles Templeton wrote in his book, Farewell to God , it is not that I don’t know, it is that I cannot know.” There simply is no knowing (hence faith). However, as with my pink unicorn example, the burden of proof falls to the one who makes the claim that something is, not to the one who
says, “show me”.

The Shaping of Things to Come

•July 2, 2008 • 6 Comments

I have been reading (”wrestling with” is more like it) a book recently called “The Shaping of Things to Come”, written by Michael Frost and Alan Hirsch.  It is a book on Christian mission in the 21st century that promotes an innovative “missional” model for churches if they want to be effective versus the old “attractional” model that has been the archetype throughout Christendom.  Living as we are in a post-Christendom world, the old model is no longer relevant–at least as far as Frost and Hirsch can see it.

About 80% of the things Hirsch and Frost have to say I agree with.  Alan, as a Messianic Jew, writes strongly from his Jewish roots…drawing so heavily from Martin Buber that he should get co-authoring credit somehow.  As purportedly innovative missiologists, they come off sounding a lot like a repackaging of the Judaizers of old, though not for such covenant-keeping legalisms as circumcision.  They disparage the Hellenistic worldview and its impact on much of our theology; and they argue for a return to a Hebraic one.  But did not that theology develop from contextualizing it for a Gentile people who had clearly received the Spirit of God? 

True missiologists study a culture to understand its language, symbols, practices, nuances, etc. in the hope that they will be more effective in communicating the gospel.  No return to any ancient cultural practice is required, but only a commitment to study a culture as objectively as possible.  Biases are the problem, and Hirsch and Frost quite clearly reveal theirs.

The second area of disagreement I have with Frost and Hirsch is in their model of the “missional church”.  Turning our churches into supermarket co-ops, homeless shelters, coffee shops, and athletic clubs to more fully engage our culture is good when two things aren’t happening.  The first is that the “traditional” model of church is proven ineffective, meaning no one is coming to Christ and/or growing in their faith.  We cannot measure success by how many homeless people we are feeding, for instance.  Good works cannot save, but faith can.  While I certainly agree that faith without works is dead, so is works without faith.  And Faith must always come first.  Good works are the fruits that spring up from the ground which is watered by the fountain of Christian faith.  This is a HUGE DIFFERENCE OF OPINION that I have with Frost and Hirsch.

The second thing that has to happen which would require churches to transform in the direction that Hirsch and Frost espouse is that the culture has to be completely anti-church.  I imagine that may have happened in places like Australia and New Zealand–truly I do not know.  However, I do know California, and even here the church is still garnered a measure of respect by the citizenry.  People for the most part recognize the church as a force for good and have a level of conscienciousness to fear God. 

While the book is great in so many respects, it is not going to be recommended by me to anyone without these caveats. 

As my friend, pastor Anton Hoffmann says, GOD SWAMP YOU!

Dave