I went to the Gospel Coalition Conference in Chicago this week. It was very good. I especially liked Tim Keller’s talk on idols from Acts 19. Toward the end he made a powerful point that made me tremble. It was about idolizing a good marriage. Keller shared, regarding his own marriage.: “We realized one of us will see the other in a coffin someday. When your savior is in a coffin, who will comfort you? I don’t want to love my wife less, but Jesus more.” Wow! That blew my away, because I don't want to face that.
For the recordings, see Christianitytoday.com or The Resurgence
Friday, April 24, 2009
The Problem of Over Intensity
I came across another Jack Miller reading that was powerful today. In The Heart of a Servant Leader, pages 85-89, he writes to a missionary church planter who Jack believes is too aggressive and impatient. The title of the letter is “The Mature Leader is a Gentle, Kind Learner.” Miller wrote, “the trouble comes when a leader tries to do and be too much, perhaps unconsciously trying to have the power of the Spirit and the Lordship of Christ… the leader is trying to prove himself and own the ministry. This kind of an approach frightens people, and flesh responds to flesh, and conflicts follow.” (86)
On 87, he continues, “I would ask you not to go on the mission field full of the plans you have in your mind, or any feeling that you have to be the manager of the work. Your agenda will simply clash with the agendas of others. Take time and let it become ‘our agenda.’”
There is some advice I have not followed in most of attempts to start work.
I really like his suggestion on how to redirect your intensity:
“Center your aggressiveness on your own prayer life and the corporate prayer of the team and the church.” (87)
On 87, he continues, “I would ask you not to go on the mission field full of the plans you have in your mind, or any feeling that you have to be the manager of the work. Your agenda will simply clash with the agendas of others. Take time and let it become ‘our agenda.’”
There is some advice I have not followed in most of attempts to start work.
I really like his suggestion on how to redirect your intensity:
“Center your aggressiveness on your own prayer life and the corporate prayer of the team and the church.” (87)
Sunday, April 19, 2009
Reaction, Relief, or Renewal?
It is quite common for people who are rediscovering grace to react against the habits of their previous legalism. To be more accurate, they commonly overreact into other forms of error. It is like when your are driving and you lose control of the car, there is overcorrection. If you are overreaction you will associate all busyness or stress with legalism. If before you overemphasized the role of human effort or choices, you may swing to the opposite extreme of underemphasizing your choices, underemphasizing your role in spiritual growth. If before, you suffering from overextending and mindless activism, you might swing in reaction to passivity or inwardness.
One of the truest tests of spiritual renewal is active, enthusiastic love for people. I am talking a about a “want to” love for others. Perhaps some people, at least some of the time, want relief more than renewal. That is, they want a vacation more than renovation. I know that has been true of me many times. We know enough about the deceitfulness of sin from scripture that it should not surprise us that our sin nature, with the help of the devil would twist and pervert the teaching of grace into these extremes.
People touched by grace are eager to do deeds of love, to work hard and even suffer. It is not only that grace motivates active love, the practice of active love strengthens the impact of grace in your heart. I think this is because when you do something, or talk about something, that something is reinforced and driven deeper. When grace moves from an abstract idea to an activity—especially an interpersonal activity, grace is experienced as more real. It also works the other way. If grace is not acted on in practical ways, it has limited impact and feels “unreal.” This seems to be the idea behind passages like 1 John 4:12; John 4:34; and Acts 20:35.
One of the truest tests of spiritual renewal is active, enthusiastic love for people. I am talking a about a “want to” love for others. Perhaps some people, at least some of the time, want relief more than renewal. That is, they want a vacation more than renovation. I know that has been true of me many times. We know enough about the deceitfulness of sin from scripture that it should not surprise us that our sin nature, with the help of the devil would twist and pervert the teaching of grace into these extremes.
People touched by grace are eager to do deeds of love, to work hard and even suffer. It is not only that grace motivates active love, the practice of active love strengthens the impact of grace in your heart. I think this is because when you do something, or talk about something, that something is reinforced and driven deeper. When grace moves from an abstract idea to an activity—especially an interpersonal activity, grace is experienced as more real. It also works the other way. If grace is not acted on in practical ways, it has limited impact and feels “unreal.” This seems to be the idea behind passages like 1 John 4:12; John 4:34; and Acts 20:35.
Saturday, April 18, 2009
Joy and the Gospel: a responsibility
In his book, Spiritual Depression, Martyn Lloyd-Jones gives a compassionate and truth-oriented treatment of the topic. In the quote below, he address the fact that a lack of joy undermines the credibility of the gospel:
But there is another and more important reason, which is that we must face this problem [of spiritual depression] for the sake of the Kingdom of God and for the glory of God. In a sense a depressed Christian is… a very poor recommendation for the gospel. We are living in a pragmatic age. People today are not primarily interested in Truth but they are interested in results. The one question they ask is: Does it work? Nothing is more important, therefore, than that we should be delivered from a condition which gives other people, looking at us, the impression that to be a Christian means to be unhappy, to be sad, to be morbid, and that the Christian is one who 'scorns delights and lives laborious days'. There are many indeed who give this as a reason for not being Christian, and for giving up all interest they may ever have had in the Christian faith. They say: Look at Christian people, look at the impression they give! And they are very fond of contrasting us with people out in the world, people who seem to be so thrilled by the things they believe in, whatever they may be. They shout at their football matches, they talk about the films they have seen, they are full of excitement and want everybody to know it; but Christian people too often seem to be perpetually in the doldrums and too often give this appearance of unhappiness and of lack of freedom and of absence of joy. There is no question at all but that this is the main reason why large numbers of people have ceased to be interested in Christianity. And, let us be quite frank and admit it, there is a sense in which there is some justification for their attitude, and we have to confess that their criticism is a fair one. It behooves us, therefore, not only for our own sakes, but also for the sake of the Kingdom of God and the glory of the Christ in Whom we believe, to represent Him and His cause, His message and His power in such a way that men and women, far from being antagonized, will be drawn and attracted as they observe us, whatever our circumstances or condition. We must so live that they will be compelled to say: Would to God I could be like that, would to God I could live in this world and go through this world as that person does. (Martyn Lloyd-Jones, Spiritual Depression)
But there is another and more important reason, which is that we must face this problem [of spiritual depression] for the sake of the Kingdom of God and for the glory of God. In a sense a depressed Christian is… a very poor recommendation for the gospel. We are living in a pragmatic age. People today are not primarily interested in Truth but they are interested in results. The one question they ask is: Does it work? Nothing is more important, therefore, than that we should be delivered from a condition which gives other people, looking at us, the impression that to be a Christian means to be unhappy, to be sad, to be morbid, and that the Christian is one who 'scorns delights and lives laborious days'. There are many indeed who give this as a reason for not being Christian, and for giving up all interest they may ever have had in the Christian faith. They say: Look at Christian people, look at the impression they give! And they are very fond of contrasting us with people out in the world, people who seem to be so thrilled by the things they believe in, whatever they may be. They shout at their football matches, they talk about the films they have seen, they are full of excitement and want everybody to know it; but Christian people too often seem to be perpetually in the doldrums and too often give this appearance of unhappiness and of lack of freedom and of absence of joy. There is no question at all but that this is the main reason why large numbers of people have ceased to be interested in Christianity. And, let us be quite frank and admit it, there is a sense in which there is some justification for their attitude, and we have to confess that their criticism is a fair one. It behooves us, therefore, not only for our own sakes, but also for the sake of the Kingdom of God and the glory of the Christ in Whom we believe, to represent Him and His cause, His message and His power in such a way that men and women, far from being antagonized, will be drawn and attracted as they observe us, whatever our circumstances or condition. We must so live that they will be compelled to say: Would to God I could be like that, would to God I could live in this world and go through this world as that person does. (Martyn Lloyd-Jones, Spiritual Depression)
More gems from Miller
As I mentioned a few days ago, I discovered an author (C.John Miller) that I have really been enjoying. He is an honest person. He went through lots of failure because, as he said, "I did the Lord's work in my own stength and for my own glory." That I can relate to. I just starting reading his book, The Heart of a Servant Leader, which a collection of letters he wrote over the years. Here is a quote from one where he was counseling a pastor who was confused about his caling:
“When I find myself without guidance from God, one of the first things I check out is whether I want guidance from God. That is often the big issue for me. Put simply, why should God give me guidance when my mind is closed to some aspect of His will?
I may have reservations in my heart about a path that I suspect He may want me to take. Or I may fear that He wants me to undertake a work that is beyond my capacity to handle… Tied in with this can also be a fleshly love of comfort and honor, or the security of a life where it is clear that I have things somewhat under control. In other words, my attitude is: 'Don’t disturb me God.' ”
“When I find myself without guidance from God, one of the first things I check out is whether I want guidance from God. That is often the big issue for me. Put simply, why should God give me guidance when my mind is closed to some aspect of His will?
I may have reservations in my heart about a path that I suspect He may want me to take. Or I may fear that He wants me to undertake a work that is beyond my capacity to handle… Tied in with this can also be a fleshly love of comfort and honor, or the security of a life where it is clear that I have things somewhat under control. In other words, my attitude is: 'Don’t disturb me God.' ”
An interesting experiment
Last week I tried something "novel." I went though the second letter of Paul to Timothy and underlined every reference Paul made to Jesus or "the Lord." I usually read this letter with an eye to what it tells me I should do as a leader. And of course, there is much rich content about that. But my experiment showed me that the dominant presence and the key thought of Paul is on Jesus Christ, his and Timothy's only real leader. My experiment turned up 34 specific mentions of Jesus the Lord. The whole letter has 82 verses, so that's quite a focus. Beyond the 34 mentions of Jesus, is plenty more about what He has done or does. For example, in 1:9 Paul says "He saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace..." And he is just warming up. So here's mu suggestion. Think of the things God calls you to do in light of who Jesus is, what He done, and what He promises to do. It is the difference between facing the world alone and facing it with Him out front as your Champion.
Thursday, April 16, 2009
Urban, Suburban, and Incarnation
I recently came upon an unusual book called Sidewalks in the Kingdom: New Urbanism and the Christian Faith, by Eric O. Jacobson. What is unusual is not the topic of cities, but that a Christian has put positive thought into city life. Jacobson challenges the individualism and consumerism of suburbia. While not arguing that living in the suburbs in wrong, he does believe the vast movement away by the evangelical church from the cities is been without careful thought to the social consequences (for suburbia and the city’s poor). One example is that cities tend to bring together diverse people who walk and share public spaces like parks and transportation. One the other hand, suburbs tend to cater to the individual in his automobile rather than walking, and are zoned in such a way that diversity is unlikely. Why do I bring up this urbanism on a blog focused on the grace of Jesus Christ? Because I believe that only a vision of God’s grace and glory will motivate suburban Christians go back to the cities and take the risks to joyfully incarnate the gospel. Only God’s grace can free me from the idols of safety and convenience that my chosen place has given me over the years.
a new treasure for me
I recently discovered an author I really like: C. John Miller. He wrote a chapter on Prayer and Evangelism in a book called The Pastor-Evangelist (edited by Roger Greenway in 1987). Miller died in 1996. I sensed such a godliness in Miller, such a humbled and convinced believer. As I read his chapter, I felt like a person who has never prayed, or as a person who prays only for the attainment of idols. Yet, I want to prayer for God’s glory, for the right things. It seems hard to think about anything apart from a me-centered perspective—either how bad I am in an area, or how I can get something, how I can attain some kind of feeling from success. How different are Jesus’ words in John 14 “ask anything in my name that the father may be glorified in the Son.”
Miller talks about real faith, what he calls “ardent faith.” The same boldness to enter the presence of God (Heb 10:19) is in our witness (Acts 4, Eph. 6:19,20). I think he is right that boldness in witness is from boldness (confidence) in the presence of God based on the blood of Christ.
In the context of his wrting about prayer and evangelism, Miller says, “If you want the Holy Spirit to become a richer part of your life, you have to stop seeing God as holding back, not liking you because He knows you so well. Rather, you must see that He can’t wait to get you to pray, so that he can give you more of the fruit of the Spirit, so He can cleanse you.” (48)
Miller talks about real faith, what he calls “ardent faith.” The same boldness to enter the presence of God (Heb 10:19) is in our witness (Acts 4, Eph. 6:19,20). I think he is right that boldness in witness is from boldness (confidence) in the presence of God based on the blood of Christ.
In the context of his wrting about prayer and evangelism, Miller says, “If you want the Holy Spirit to become a richer part of your life, you have to stop seeing God as holding back, not liking you because He knows you so well. Rather, you must see that He can’t wait to get you to pray, so that he can give you more of the fruit of the Spirit, so He can cleanse you.” (48)
Friday, April 3, 2009
Harmful Idealism (part 2)
Here is the continuation of yesterday's excerpt from Bonhoeffer:
God hates [egocentric] visionary dreaming; it makes the dreamer proud and pretentious. The man who fashions a visionary ideal of community demands that it be realized by God, by others, and by himself. He enters the community of Christians with his demands, sets up his own law, and judges the brethren and God Himself accordingly. He stands adamant, a living reproach to all others in the circle of brethren. He acts as if he is the creator of the Christian community, as if his dream binds men together. When things do not go his way, he calls the effort a failure. When his ideal picture is destroyed, he sees the community going to smash. So he becomes, first an accuser of his brethren, then an accuser of God, and finally the despairing accuser of himself.
Because God has already laid the only foundation of our fellowship, because God has bound us together in one body with other Christians in Jesus Christ, long before we entered into common life with them, we enter into that common life not as demanders but as thankful recipients. We thank God for what He has done for us. We thank God for giving us brethren who live by His call, by His forgiveness, and His promise. We do not complain of what God does not give us; we rather thank God for what He does give us daily. And is not what has been given us enough: brothers, who will go on living with us through sin and need under the blessing of His grace? Is the divine gift of Christian fellowship anything less than this, any day, even the most difficult and distressing day? Even when sin and misunderstanding burden the communal life, is not the sinning brother still a brother, with whom I, too, stand under the Word of Christ? Will not his sin be a constant occasion for me to give thanks that both of us may live in the forgiving love of God in Jesus Christ? Thus the very hour of disillusionment with my brother becomes incomparably salutary, because it so thoroughly teaches me that neither of us can ever live by our own words and deeds, but only by that one Word and Deed which really binds us together—the forgiveness of sins in Jesus Christ. When the morning mists of dreams vanish, then dawns the bright day of Christian fellowship.
In the Christian community thankfulness is just what it is anywhere else in the Christian life. Only he who gives thanks for little things receives the big things. We prevent God from giving us the great spiritual gifts He has in store for us, because we do not give thanks for daily gifts. We think we dare not be satisfied with the small measure of spiritual knowledge, experience, and love that has been given to us, and that we must constantly be looking forward eagerly for the highest good. Then we deplore the fact that we lack the deep certainty, the strong faith, and the rich experience that God has given to others, and we consider this lament to be pious. We pray for the big things and forget to give thanks for the ordinary, small (and yet really not small) gifts. How can God entrust great things to one who will not thankfully receive from Him the little things? If we do not give thanks daily for the Christian fellowship in which we have been placed, even where there is no great experience, no discoverable riches, but much weakness, small faith, and difficulty; if on the contrary, we only keep complaining to God that everything is so paltry and petty, so far from what we expected, then we hinder God from letting our fellowship grow according to the measure and riches which are there for us all in Jesus Christ.
This applies in a special way to the complaints often heard from pastors and zealous members about their congregations. A pastor should not complain about his congregation, certainly never to other people, but also not to God. A congregation has not been entrusted to him in order that he should become its accuser before God and men. When a person becomes alienated from a Christian community in which he has been placed and begins to raise complaints about it, he had better examine himself first to see whether the trouble is not due to his wish dream that should be shattered by God; and if this be the case, let him thank God for leading him into this predicament. But if not, let him nevertheless guard against ever becoming an accuser of the congregation before God. Let him rather accuse himself for his unbelief. Let him pray God for an understanding of his own failure and his particular sin, and pray that he may not wrong his brethren. Let him, in the consciousness of his own guilt, make intercession for his brethren. Let him do what he is committed to do, and thank God.
Christian community is like the Christian's sanctification. It is a gift of God which we cannot claim. Only God knows the real state of our fellowship, of our sanctification. What may appear weak and trifling to us may be great and glorious to God. Just as the Christian should not be constantly feeling his spiritual pulse, so, too, the Christian community has not been given to us by God for us to be constantly taking its temperature. The more thankfully we daily receive what is given to us, the more surely and steadily will fellowship increase and grow from day to day as God pleases.
Christian brotherhood is not an ideal which we must realize; it is rather a reality created by God in Christ in which we may participate. The more clearly we learn to recognize that the ground and strength and promise of all our fellowship is in Jesus Christ alone, the more serenely shall we think of our fellowship and pray and hope for it. (Dietrich Bonhoeffer, Life Together)
God hates [egocentric] visionary dreaming; it makes the dreamer proud and pretentious. The man who fashions a visionary ideal of community demands that it be realized by God, by others, and by himself. He enters the community of Christians with his demands, sets up his own law, and judges the brethren and God Himself accordingly. He stands adamant, a living reproach to all others in the circle of brethren. He acts as if he is the creator of the Christian community, as if his dream binds men together. When things do not go his way, he calls the effort a failure. When his ideal picture is destroyed, he sees the community going to smash. So he becomes, first an accuser of his brethren, then an accuser of God, and finally the despairing accuser of himself.
Because God has already laid the only foundation of our fellowship, because God has bound us together in one body with other Christians in Jesus Christ, long before we entered into common life with them, we enter into that common life not as demanders but as thankful recipients. We thank God for what He has done for us. We thank God for giving us brethren who live by His call, by His forgiveness, and His promise. We do not complain of what God does not give us; we rather thank God for what He does give us daily. And is not what has been given us enough: brothers, who will go on living with us through sin and need under the blessing of His grace? Is the divine gift of Christian fellowship anything less than this, any day, even the most difficult and distressing day? Even when sin and misunderstanding burden the communal life, is not the sinning brother still a brother, with whom I, too, stand under the Word of Christ? Will not his sin be a constant occasion for me to give thanks that both of us may live in the forgiving love of God in Jesus Christ? Thus the very hour of disillusionment with my brother becomes incomparably salutary, because it so thoroughly teaches me that neither of us can ever live by our own words and deeds, but only by that one Word and Deed which really binds us together—the forgiveness of sins in Jesus Christ. When the morning mists of dreams vanish, then dawns the bright day of Christian fellowship.
In the Christian community thankfulness is just what it is anywhere else in the Christian life. Only he who gives thanks for little things receives the big things. We prevent God from giving us the great spiritual gifts He has in store for us, because we do not give thanks for daily gifts. We think we dare not be satisfied with the small measure of spiritual knowledge, experience, and love that has been given to us, and that we must constantly be looking forward eagerly for the highest good. Then we deplore the fact that we lack the deep certainty, the strong faith, and the rich experience that God has given to others, and we consider this lament to be pious. We pray for the big things and forget to give thanks for the ordinary, small (and yet really not small) gifts. How can God entrust great things to one who will not thankfully receive from Him the little things? If we do not give thanks daily for the Christian fellowship in which we have been placed, even where there is no great experience, no discoverable riches, but much weakness, small faith, and difficulty; if on the contrary, we only keep complaining to God that everything is so paltry and petty, so far from what we expected, then we hinder God from letting our fellowship grow according to the measure and riches which are there for us all in Jesus Christ.
This applies in a special way to the complaints often heard from pastors and zealous members about their congregations. A pastor should not complain about his congregation, certainly never to other people, but also not to God. A congregation has not been entrusted to him in order that he should become its accuser before God and men. When a person becomes alienated from a Christian community in which he has been placed and begins to raise complaints about it, he had better examine himself first to see whether the trouble is not due to his wish dream that should be shattered by God; and if this be the case, let him thank God for leading him into this predicament. But if not, let him nevertheless guard against ever becoming an accuser of the congregation before God. Let him rather accuse himself for his unbelief. Let him pray God for an understanding of his own failure and his particular sin, and pray that he may not wrong his brethren. Let him, in the consciousness of his own guilt, make intercession for his brethren. Let him do what he is committed to do, and thank God.
Christian community is like the Christian's sanctification. It is a gift of God which we cannot claim. Only God knows the real state of our fellowship, of our sanctification. What may appear weak and trifling to us may be great and glorious to God. Just as the Christian should not be constantly feeling his spiritual pulse, so, too, the Christian community has not been given to us by God for us to be constantly taking its temperature. The more thankfully we daily receive what is given to us, the more surely and steadily will fellowship increase and grow from day to day as God pleases.
Christian brotherhood is not an ideal which we must realize; it is rather a reality created by God in Christ in which we may participate. The more clearly we learn to recognize that the ground and strength and promise of all our fellowship is in Jesus Christ alone, the more serenely shall we think of our fellowship and pray and hope for it. (Dietrich Bonhoeffer, Life Together)
Thursday, April 2, 2009
Harmful Idealism
Bohoeffer wrote of a version of legalism that is very subtle because it is a corruption of the true community ideals in scripture:
Innumerable times a whole Christian community has broken down because it had sprung from a wish dream. The serious Christian, set down for the first time in a Christian community, is likely to bring with him a very definite idea of what Christian life together should be and to try to realize it. But God's grace speedily shatters such dreams. Just as surely as God desires to lead us to a knowledge of genuine Christian fellowship, so surely must we be. overwhelmed by a great disillusionment with others, with Christians in general, and, if we are fortunate, with ourselves.
By sheer grace, God will not permit us to live even for a brief period in a dream world. He does not abandon us to those rapturous experiences and lofty moods that come over us like a dream. God is not a God of the emotions but the God of truth. Only that fellowship which faces such disillusionment, with all its unhappy and ugly aspects, begins to be what it should be in God's sight, begins to grasp in faith the promise that is given to it. The sooner this shock of disillusionment comes to an individual and to a community the better for both. A community which cannot bear and cannot survive such a crisis, which insists upon keeping its illusion when it should be shattered, permanently loses in that moment the promise of Christian community. Sooner or later it will collapse. Every human wish dream that is injected into the Christian community is a hindrance to genuine community and must be banished if genuine community is to survive. He who loves his dream of a community more than the Christian community itself becomes a destroyer of the latter, even though his personal intentions may be ever so honest and earnest and sacrificial. (Dietrich Bonhoeffer, Life Together)
Innumerable times a whole Christian community has broken down because it had sprung from a wish dream. The serious Christian, set down for the first time in a Christian community, is likely to bring with him a very definite idea of what Christian life together should be and to try to realize it. But God's grace speedily shatters such dreams. Just as surely as God desires to lead us to a knowledge of genuine Christian fellowship, so surely must we be. overwhelmed by a great disillusionment with others, with Christians in general, and, if we are fortunate, with ourselves.
By sheer grace, God will not permit us to live even for a brief period in a dream world. He does not abandon us to those rapturous experiences and lofty moods that come over us like a dream. God is not a God of the emotions but the God of truth. Only that fellowship which faces such disillusionment, with all its unhappy and ugly aspects, begins to be what it should be in God's sight, begins to grasp in faith the promise that is given to it. The sooner this shock of disillusionment comes to an individual and to a community the better for both. A community which cannot bear and cannot survive such a crisis, which insists upon keeping its illusion when it should be shattered, permanently loses in that moment the promise of Christian community. Sooner or later it will collapse. Every human wish dream that is injected into the Christian community is a hindrance to genuine community and must be banished if genuine community is to survive. He who loves his dream of a community more than the Christian community itself becomes a destroyer of the latter, even though his personal intentions may be ever so honest and earnest and sacrificial. (Dietrich Bonhoeffer, Life Together)
Relationship focus
“The immediate goal of an illuminated faith is not works or spiritual achievement. Instead, it is fellowship with God, leading to fellowship with other believers. (As P. T. Forsyth says,) ‘The error at the root of all false ideas of perfection is this: it is rating our behavior before God higher than our relation to God—putting conduct before faith, deeds before trust, work before worship . . . We are not saved by the love we exercise, but by the love we trust . . . Christian perfection is the perfection not of conduct, character, or creed, but of faith. It is not a matter of our behavior before God the Judge, but of our relation to God the Savior.’ This fellowship, of course, will lead to works, to thoughts and words and acts on behalf of the kingdom of God. But these works will emerge primarily out of our fellowship with Christ. And we will be clearly aware that in the deepest sense they are his works and not ours—the works of the risen Christ.” (Richard F. Lovelace, Renewal As a Way of Life, p. 135)
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