I’m starting to wonder about this whole Urban Christianity thing…


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Let’s file this one under: Things I Never Thought I’d Say.

First, some realities.

America, almost since its founding, has had an Agrarian ideal spliced into its DNA that has thought more highly of the vision of the independent rural farmer–building himself up from nothing and sustaining his family by the work of his brow–over and above the idea of the dirty urban manufacturer, competing with others for the few jobs that are there.

Further, it’s pretty clear that during White Flight in the mid-1900s, whites took the association of “good, religious folk” with them to the suburbs (along with the support and attention of governments), leaving the cities to be seen as the cesspools of sin that deserved to rot away.

Along with this, the American Church (especially so, but this is definitely global) has tended to neglect cities, enjoying the safe numbers and comfort of the suburbs. In my opinion, this has helped ravage American faith, causing it to take on the aspects of the surrounding suburban culture, making it often isolating, consumerist, capitalistic, intellectual, based on convenience, behavior-driven, and not rooted to any sort of historical tradition or depth. (This does not extend to individuals per se, and it is a broad generalization, but it’s one that I think statistics would show is generally true.)

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What is Discipleship? A Definition.


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For one of my spiritual formation classes, I had the privilege of reading Deitrich Bonhoeffer’s Life Together and Henri Nouwen’s In the Name of Jesustwo incredible books. Last night, after having read these books, we were then asked to offer our own one sentence definition of Discipleship, and then spend some time expounding on the definition. Here was my contribution. Feel free to add your own definitions below.

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Discipleship: The cultivation of an inner and outer life–with both ourselves and others–that is marked by a humble reliance on the work, words, life, and leading of Christ and His Spirit.

The thing that struck me most about these readings as it pertains to discipleship was the weird paradox of one’s inner- and outer-lives. In both Nouwen and Bonhoeffer, there is such an emphasis that our hearts’ goal should be nothing less than the heart of Christ Himself and our reliance upon it. And yet, the primary access point to this Heart is found in the simple, mundane bodily actions we take upon ourselves with regularity.

The way in is from without, I suppose.

Especially for those of us in seminary and who minister in a Church context, isolation in these endeavors can be such an easy temptation. I don’t even pastor a church, and yet as a deacon leading a home group or class or the Sunday liturgy, I feel that damnable desire just to be liked, and not be seen for who I really am.
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Martin Luther on Baptizing Babies


“You say you don’t baptize children because they don’t believe. Why do you preach the Word to adults who don’t believe, unless perhaps in the hope that they may believe? You do it on the strength of God’s command alone. For if you baptize me because I say I believe, then you baptize on account of me and in my name. Therefore, since you don’t know whether I believe or don’t believe, you do it only because of God’s command. It isn’t necessary to exclude children, since as a rule you baptize all, whether they believe or not. It would be a terrible thing if I were baptized on the strength of my confession.”

– Martin Luther (Table Talk No. 549) on paedobaptism

Putting the FUN back in Fundamentalism! (vs. Atheism)


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For those that follow this blog only through WordPress, you may have seen the guest post yesterday–a beautiful meditation on spiritual realities that Autumn brings to our minds–and didn’t think much of it. It was pretty and all, but not controversial, right?

Not so, on Facebook.

A good friend, and Atheist (that we here at the blog know quite well), made a comment taking issue with references to the “Fall” and “first parents” (and even the Resurrection) on the grounds that these do not jive with evolutionary science. (Although I don’t think he clicked on the link to a similar post I wrote last year in which I used the same terminologies in the same way, but whatever.) He was surprised that I would have let a seemingly “young earth creationist” (someone who thinks the world was created in six literal days) post on my blog.

Though I assured him that this guest poster was not, in fact, a young earth creationist, and was merely speaking using the common poetic language shared by all of Christian theology and not at all trying to speak in scientific terms, he doubled down. Then, Christians and Atheists all jumped into this thread. Sarcasm, insults, and “who-said-what when” arguments began, all having little to do with the post, and more to do with who was condescending first, who understands genre theory, and who were the more aggressive and defensive parties in the discussion.
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Discipleship: Making Good Little Pharisees?


Caravaggio-The Calling of Saint Matthew{summary: the way we disciple others in the church is far too often a results-based process, and not a grace-driven one. Here, I explore Jesus’ example in Matthew as a guide for us. And, once again, we see Jesus’ radical application of grace to his Disciples’ lives.}

I’m taking a class on “The Practice of Discipleship”. Some discussions on our online message boards inspired these thoughts. Discipleship, as many people could tell you is all about “following Jesus”. After all, that’s how Jesus himself invited his disciples into it. But as I was thinking about this, I realized something: Pharisees had disciples too.

Now, with “Pharisee Discipleship” the point was to let that Pharisee get all up in your business so that you could become a good, well-behaved Pharisee someday. Christian Discipleship, as we are often told, is not about following Christians per se, but following Christians who are following Christ. The ultimate goal is to follow Christ and to help one another do that.

This is how it works in theory. I can’t speak for everyone, but at least in my experience, a lot of Christian Discipleship subtly looks more like the type that creates well-behaved Pharisees than the one that truly follows Christ.
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Injustice & The Human Jesus (and some more Syria thoughts)


oldrich-kulhanek-untitled2For one of my seminary classes (which started this week) I’ve had to read the Gospel of Matthew. When you read a large chunk of a Bible book in one sitting, you really do get to make connections and get perspective you didn’t have before. I had many moments like that when reading Matthew yesterday, but I had one particularly poignant moment that relates to all of the Syria talk that’s going on in our country right now, and adds to my own comments a couple of days ago.

In Matthew’s Gospel, Jesus begins preaching on his own, gathers some disciples around him and continues teaching while they watch. Eventually, in Chapter 10, he sends this community of people, encouragement, and support off to do ministry in various towns in the wider area and to do what he has been doing among them.

Which means he is alone again.
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A Christian Pacifist’s Lament for Syria, with help from Quakers


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{summary: Though I consider myself a pacifist and consider force as something that goes against the Kingdom of God, I feel that governments, because they are not the Kingdom of God will always fall short of that and have a necessary level of sin in them. And so, for the sake of a greater good, I would not speak against my government using military action in Syria (though I wouldn’t say I’d explicitly “endorse” it).}

As many people have been doing, I have been snarkily criticizing President Obama’s pursuit of making an attack on Syria. It seems too pointless, too risky, too naivetoo counter-productive, and too lonely. I had felt sadness over the plight of Syrians, but while the rebel forces are over-run by Islamic radicals and terrorist groups, I haven’t thought that empowering, arming, or making their victory certain was better in the long-run. (If you need a refresher on the details of the Syria situation, this is a great one.)
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A Brief History of Liturgy (for those interested)


emergent-tree-house-churchYesterday, I posted some brief thoughts on liturgy and how it shapes us.  Those words were primarily taken from a document I wrote up a few years ago to train those leading liturgy. Today, I wanted to post another little section from that piece, going through an extremely brief history of liturgy in the Bible and how it developed in the early church.

Liturgy in the Bible

We see fairly early on that God intends for there to be a definite pattern or shape to worship among his people. He spends chapter after chapter talking about both the space and structure of the worship of the Israelite people in both the Tabernacle and the Temple. This continues in the Jewish community even today.

But at this point in the story of the Bible, the fullness of all that God will do to bring about our worship is incomplete, and so this worship is merely anticipatory of something that is to come. But throughout the Bible we get glimpses of a definite pattern to how God relates to his people–to how this story will eventually look in it fullness. This story–this pattern–is what forms the structure of our liturgy even today.

Throughout the Bible, repetition of form and phrases is used to shape the people of God. In the Psalms, the same phrases are used over and over again in the music. In the Old Testament, verses from other parts of it are meditated upon and repeated for worship.
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Postscript: J. I. Packer’s Helpful Evaluation of Praying in Tongues [QUOTE]


ji-packerI just have one more thing to post in this little series on my charismatic sensibilities. Yesterday, when writing about praying in tongues, I quoted from this long piece that J. I. Packer (the spry man to the left) wrote evaluating the charismatic movement as a whole. It’s a heavy article, but if you get to his conclusions, they are very interesting.

Packer is a Reformed Anglican, and believes that the “sign” gifts (the “extra-crazy” works of the Holy Spirit) have now ceased and were only used for a time to “get the church going” as it were. (If it weren’t clear, I think this designation of “sign gifts” is incredibly arbitrary and I think you have to twist the Bible backwards to prove that these things simply stopped at some point in time. I think they are still very much with us, however neglected they may be.)

But still, he is incredibly gracious to the charismatic movement and sees it as a legitimate expression of God’s people seeking a greater communion with him, and even believes that they need to teach the old Reformed fuddy-duddies (is that how you spell that?) a thing or two. I found his comments particularly on tongues especially delightful, and I thought it would be a fitting post-script to these posts I’ve been writing on my own charismatic side. The paragraph breaks in this quote are my own, for ease of reading. Continue reading

Charismatic Confessions, pt. 3: Praying in Tongues for Everyone!


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{abstract: “Praying in tongues” is not really a “gift”, but rather a way in which God makes Himself known, and we commune with Him. Therefore, I believe it’s open to all of us, not just those with a “gift”. It is a sacramental, physical participation in the “real presence” of God praying within you. It may very well be random and not a “real heavenly language”, but nevertheless, God is sacramentally mediated to us in it. I conclude by offering some brief practical encouragements.}

Last week, I started writing some posts in response to a New York Times piece about research concerning the practice of talking in tongues. I wrote about how this piece reminded me of my own charismatic side and how I’ve been neglecting it. I then talked about my views concerning the use of tongues in a corporate Sunday church context. Today, I want to give people a realistic and (hopefully) sensible framework for understanding the private use of praying in tongues.

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Some random, contradictory thoughts on Hell. Discuss.


Rothko-untitled-2Below, you’ll find a random assortment of 30 completely disjointed musings on Hell. Each paragraph is its own statement, in no particular order. This is not meant to be a discussion of where I currently land on this issue. I’d love to just get your thoughts. Respond as you like, below.

(1) In the past 10 to 15 years, the American Church saw a new emphasis on Idolatry as the foundation of sinfulness, rather than “Law-breaking”. I’m starting to see a new re-emphasis on Law-Breaking and Hell as punishment for this. And yet, the “Law” is always connected to God’s Image and Character, and so Law-Breaking is living by a wrong law, or image, and therefore is idolatry. We have an analogy for how a Judge responds to breaking the law, and this leads to the popular view of Hell since Medieval times. But what is the analogy for the response to transgressing an image?

(2) Can any Universalist tell me what the point of missions or Evangelism is in this life, if their perspective is true?
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My problem with “quiet times” (some rest for the journey?)


prayer-hands-bible

If you’ve spent any real time in the Church, you probably are well-aware that there are some practical things that “mature Christians” end up doing (or so we hear) to “pursue Christ” and intimacy with God on days other than Sunday. Usually, this is some set of practices, disciplines, and rituals that surround two key things: the Bible and Prayer.

In the Bible Belt, where I’m from, the common term to describe this is the “quiet time”. This can be a devotional that includes a snippet of Bible verses with some meditations and prayers. It could be reading a passage and then journaling about it. It can even be going through an established liturgy of prayer with rotations of Scripture found throughout (here’s my favorite).

Whatever form it takes, it’s usually a subjective engagement (prayer) with the “objective” revealing of God (the Bible). It is usually rooted in the Bible, and even the prayer or journaling is seen as a response to how God reveals Himself in the Scripture. “Quiet times” are, fundamentally speaking, time spent with God in the Bible.

I’m sure the experience is very different in other branches of the Christian family tree, but at least in Evangelicalism (my bread-and-butter), “quiet times” become the go-to litmus test for one’s own spiritual health. If people are going through difficult times, we nudge them towards the Bible more. If we are to feel spiritually vital, healthy and mature, we gain the impression, over time, that it must flow from regular, disciplined quiet times.

But as I have lived through my own pursuit of the elusive “consistent quiet time”, dealt with decades of feelings of spiritual inadequacy, and seemingly had every time of requesting prayer on my behalf be about trying to get the grace to have these quiet times, I have slowly realized there are problems with how we have conceived of the “quiet time”. Come walk with me a little bit.

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“Simplistic Atheism: a final response” by Daniel Bastian [GUEST POST]


de Goya-fight with cudgels"

(Note: These exchanges are now complete. There is a Table of Contents to the discussion now available.)

Well, it seems that we were not in fact done with this little series. After my final post, Daniel chose to take me up on my offer to have the final word (as I normally try to do in exchanges like this). He has chosen to respond, point-by-point, to my list of what things would lead me to embrace Atheism. If you feel like any of the points still demand a reply from me, or if you have any questions about what Daniel says, feel free to to comment here, on Facebook, or get in touch with me privately. For my part, though, I consider this particular set of exchanges finished. Once again, I thank Daniel for this exchange. I hope you enjoyed it as well.

Paul,

When I initially decided to compile a list of criteria that would convince me my conclusion on the question of theism was wrong, I had sincere hope that a Christian, Muslim or other person of faith would tally up a corresponding register. I am glad to see you rose to the challenge and enrolled in this dialogue. It has been a wonderfully enlightening experience for me, and I do hope that sentiment is mutual.

I read your piece the day it was posted and while at first I found much of it persuasive, the more I reflected the more I realized it was probably the list I would have drafted two years ago, before I renounced my faith. Much of your criteria seems to rest firmly on the aesthetic appeal of the Christian narrative. And this would seem to slot right in line with your epistemological moorings-a concern for the communal connection, compelling force and overall mesmerism of a worldview over against its underlying facticity.

Yet it seems this only holds true up to a certain threshold, given a few of the items on your list. You seem to be OK with affirming the faith given its impact on your life, the power of influence you’ve seen it have on history, and the way it has shaped others with which you’ve crossed paths. But if you were to discover beyond reasonable doubt that this narrative was based on so much myth, that this loosely corroborated Yeshua the gospels are based on was a mere mortal (item #1), you would relinquish the faith forthwith.

Thus it seems to me that our epistemic divergence is one of degree, not of type. With that in mind, I’ll attach some brief notes beside the items in your list. Continue reading

Ross Douthat on Reza Aslan & the “Historical Jesus” [QUOTE]


jesus-suffering-pmaHappy Lord’s Day!

Speaking of the Lord, I wanted to point you all to Ross Douthat’s new column in the Sunday edition of the New York Times. I really like Douthat, and this piece is a good example of why. He is responding to Reza Aslan’s new #1 New York Times Bestseller, Zealot: The Life & Times of Jesus of Nazareth.

As Douthat points out, Aslan’s books is just the newest shot in the two-century long war for the “Historical Jesus“, a series of “quests” in which the assumption is that the Jesus of history is entirely different than the Jesus represented of the Bible. (I’ve recently defended some of my own thoughts on this here and here).

Now some have effectively critiqued much of Aslan’s scholarship, and even his academic credentials to write such a book (it doesn’t seem he’s ever written a peer-reviewed piece on anything in the New Testament!). But Douthat, in usual style, zooms out to the 50,000-foot level and speaks to the bigger context in which these sorts of books seem to always be written. It’s fantastic, and you should read it. Here are the money quotes: Continue reading

A Christian & An Atheist: A Discussion [a table of contents]


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I had the privilege over the past couple of weeks of engaging in a spirited back-and-forth with a good friend of mine, Daniel Bastian. Unfortunately, in the speed with which this exchange occurred, I know it was hard for people to keep track of the writings, the arguments, and the comments. And so, I’m writing this post in hopes of making it easier for people to follow. Here you will find a “Table of Contents” of sorts for the entire exchange, as it appeared on this blog.

Sadly, much was said over Facebook comments (and even blog comments) that cannot be sorted out and highlighted in their proper place. Comments on each post were scattered among different places and sites and posts, and so to try and consolidate them and make any sense of them for the reader would be nearly impossible. These long-form pieces will have to do, though I’ve provided the link to the Facebook comments when able, in case the interested reader wants to wade in.

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