Last month I heard the New Testament scholar N.T. Wright speak, and the experience engaged me on several levels. It is always inspiring to see a gifted person deliver a message on a topic he or she is passionate about. It was encouraging in this specific case to observe and listen to someone who has labored in the realm of ideas so long and so seriously.
A couple friends asked what the main take-away was for me, and in trying to answer them I kept returning to something Wright said about sin. During the question and answer time someone asked about how the church can maintain a proper focus on personal and societal sin. Wright responded like he does often in his writing—not by answering a question exactly, but by reframing it and thus addressing a more fundamental issue. He said that we ought to think of sin as “missing the mark,” like an arrow shot at a target but fallen short. At least one facet of sin can be described this way: it is the thing that keeps us from the mark of living fully as human beings. The way to not miss the mark is to worship the God who became incarnate on the earth, and in his life, death, and resurrection stands as the True Human.
I like this perspective because it brings clarity to some of our muddled constructs and terminology. If we always categorize sin into the personal kind and the societal kind, we start to think there are two different problems that we deal with in different ways. We enact some sort of cathartic private confession to deal with the first, and we attend big rallies or street protests to combat the second. But the idea of missing the mark doesn’t allow these distinctions to cut so deeply into the real theological issue. Rather, it places Jesus right at the center and orients everything on the spectrum toward him. This seems like a good posture to aim for in our scholarship and in the whole realm of our conduct (personal and collective). I am grateful to Dr. Wright for his insight.
Showing posts with label discipleship. Show all posts
Showing posts with label discipleship. Show all posts
Friday, November 18, 2011
Sunday, July 17, 2011
World-Shaping: Intro
I sat down with a friend recently and we exchanged ideas. He and his family are involved in community development and disciple-making in the diverse neighborhood in Chicago where I work. As our conversation unfolded, it became clear that we are both people who like to think about possibilities. I told him my daydreams about starting a business to provide agricultural jobs for refugees resettled in Chicago. He told me about plans to start an LLC that will provide alternative borrowing options to poor people who fall into cycles of debt though the pay-day loan system.
For he and I both, there was a kind of wonder and a kind of discontent. We shared a common hope in seeing the potential for wrongs to be righted, and a common restlessness because that has not yet happened. We could see all the resources, but had to imagine the connections.
The conversation inspired me to think freshly about the work of humans in shaping the world—and, more specifically, the work of Christ-followers in re-shaping the world as they pursue the Kingdom. In the next few posts (I don’t know how many it will be yet) I’ll set forth some thoughts about how world-shaping plays out in the life of the Body and in humankind in general.
For he and I both, there was a kind of wonder and a kind of discontent. We shared a common hope in seeing the potential for wrongs to be righted, and a common restlessness because that has not yet happened. We could see all the resources, but had to imagine the connections.
The conversation inspired me to think freshly about the work of humans in shaping the world—and, more specifically, the work of Christ-followers in re-shaping the world as they pursue the Kingdom. In the next few posts (I don’t know how many it will be yet) I’ll set forth some thoughts about how world-shaping plays out in the life of the Body and in humankind in general.
Tuesday, November 2, 2010
Disciples and the Shame of the World
Bonhoeffer was a serious dude. I want to be like him. I like what he says here about the role that Jesus’ disciples play in taking on the shame of the world as they follow him. It comes from Cost of Discipleship. (Please forgive all the sexist pronouns, I’m just quoting the guy.)
“Blessed are the merciful, for they shall obtain mercy.”
These men are without possessions or power, these strangers on earth, these sinners, these followers of Jesus, have in their life with him renounced their own dignity, for they are merciful. As if their own needs and their own distress were not enough, they take upon themselves the distress and humiliation and sin of others.
They have an irresistible love for the down-trodden, the sick, the wretched, the wronged, the outcast and all who are tortured with anxiety. They go out and seek all who are enmeshed in the toils of sin and guilt. No distress is too great, no sin too appalling for their pity. If any man falls into disgrace, the merciful will sacrifice their own honour to shield him, and take his shame upon themselves. They will be found consorting with publicans and sinners, careless of the shame they incur thereby.
In order that they may be merciful they cast away the most priceless treasure of human life, their personal dignity and honour. For the only honour and dignity they know is their Lord’s own mercy, to which alone they owe their very lives. He was not ashamed of his disciples, he became the brother of mankind, and bore their shame unto the death of the cross. That is how Jesus, the crucified, was merciful. His followers owe their lives entirely to that mercy. It makes them forget their own honour and dignity, and seek the society of sinners.
They are glad to incur such reproach, for they know that then they are blessed. One day God himself will come down and take upon himself their sin and shame. He will cover them with his own honour and remove their disgrace. It will be his glory to bear the shame of sinners and to clothe them with his honour. Blessed are the merciful, for they have the Merciful for their Lord.
“Blessed are the merciful, for they shall obtain mercy.”
These men are without possessions or power, these strangers on earth, these sinners, these followers of Jesus, have in their life with him renounced their own dignity, for they are merciful. As if their own needs and their own distress were not enough, they take upon themselves the distress and humiliation and sin of others.
They have an irresistible love for the down-trodden, the sick, the wretched, the wronged, the outcast and all who are tortured with anxiety. They go out and seek all who are enmeshed in the toils of sin and guilt. No distress is too great, no sin too appalling for their pity. If any man falls into disgrace, the merciful will sacrifice their own honour to shield him, and take his shame upon themselves. They will be found consorting with publicans and sinners, careless of the shame they incur thereby.
In order that they may be merciful they cast away the most priceless treasure of human life, their personal dignity and honour. For the only honour and dignity they know is their Lord’s own mercy, to which alone they owe their very lives. He was not ashamed of his disciples, he became the brother of mankind, and bore their shame unto the death of the cross. That is how Jesus, the crucified, was merciful. His followers owe their lives entirely to that mercy. It makes them forget their own honour and dignity, and seek the society of sinners.
They are glad to incur such reproach, for they know that then they are blessed. One day God himself will come down and take upon himself their sin and shame. He will cover them with his own honour and remove their disgrace. It will be his glory to bear the shame of sinners and to clothe them with his honour. Blessed are the merciful, for they have the Merciful for their Lord.
Friday, April 9, 2010
Robo Resurrection?
Sitting in a Palm Sunday service this year, I watched a video clip that left me very unsettled. It was about 45 seconds long and was filled with the kinds of sounds in commercials for high definition stereo systems. In a jagged font, words like “crucified, beaten, forgiveness, savior” spurted on and off the screen. The point was to encourage viewers to invite non-believers to the Easter Sunday service, where their lives—swish—could be changed—shwoo—forever—CLANK.
The other goal, as far as I could tell, was to make me feel like I had just watched a chase scene from one of the Matrix movies. Lacking only the signature action-movie-preview-guy voice, this clip was altogether inappropriate because of its underlying message. The following paragraphs explain.
Ministry events, contrary to what this video subtly communicated, are not the focus of a believer’s life in Christ. While participating in the local body of believers is important, God’s movement in a person’s life is not limited to church-related activities. This seems obvious, and no one would say differently. But our readiness to pour energy and resources into Sunday services, youth group meetings, retreats, facilities, and so forth, often contradicts our words.
Church leaders, who are examples to the flock and therefore teach always through their words and deeds, must make sure that rituals occupy an appropriate role in the lives of believers. Because the world ultimately desires to see Christ present in his people, the things that take place outside of events are the most important. The point of gathering as the church is to nurture people for those times. Christ, the Head, who dwells in each member of the body, strengthens his people when they fellowship so that they may walk in his love without wavering when they are on their own. As this occurs they bear witness to the world in word and deed. Few pastors would disagree that this is a vital role, if not the very purpose, of the church’s corporate gatherings.
Yet when leaders by example encourage others to invest huge amounts of resources and energy into events that are allegedly not the focus of the Christian’s life in Christ, they send an inconsistent message. The pastors, elders, deacons, and teachers want people to be equipped for godly living day-to-day through the ministry of the local church. But when they set before me a Sunday morning video clip that uses visual stimulants and sound effects to get my heart pumping fast about next week’s life-changing service, I suspect that what they are mostly thinking about is next week’s life-changing service, not the way I live between now and then as a fellow member of Christ’s body.
If we are not careful, leadership and lay people together are transformed under the glow of the video screen. Instead of spiritual family in Christ, commanded to love one another in the Father’s example, bear with one another in patience, and speak truth to one another through Psalms, hymns and spiritual songs, we turn into mere audience members who reconvene weekly, hopefully meeting the minimum expectation of bringing a non-believing friend to a service. This may be enough to satisfy a Palm Sunday video gimmick, but Christ himself demands much more of his followers.
The other goal, as far as I could tell, was to make me feel like I had just watched a chase scene from one of the Matrix movies. Lacking only the signature action-movie-preview-guy voice, this clip was altogether inappropriate because of its underlying message. The following paragraphs explain.
Ministry events, contrary to what this video subtly communicated, are not the focus of a believer’s life in Christ. While participating in the local body of believers is important, God’s movement in a person’s life is not limited to church-related activities. This seems obvious, and no one would say differently. But our readiness to pour energy and resources into Sunday services, youth group meetings, retreats, facilities, and so forth, often contradicts our words.
Church leaders, who are examples to the flock and therefore teach always through their words and deeds, must make sure that rituals occupy an appropriate role in the lives of believers. Because the world ultimately desires to see Christ present in his people, the things that take place outside of events are the most important. The point of gathering as the church is to nurture people for those times. Christ, the Head, who dwells in each member of the body, strengthens his people when they fellowship so that they may walk in his love without wavering when they are on their own. As this occurs they bear witness to the world in word and deed. Few pastors would disagree that this is a vital role, if not the very purpose, of the church’s corporate gatherings.
Yet when leaders by example encourage others to invest huge amounts of resources and energy into events that are allegedly not the focus of the Christian’s life in Christ, they send an inconsistent message. The pastors, elders, deacons, and teachers want people to be equipped for godly living day-to-day through the ministry of the local church. But when they set before me a Sunday morning video clip that uses visual stimulants and sound effects to get my heart pumping fast about next week’s life-changing service, I suspect that what they are mostly thinking about is next week’s life-changing service, not the way I live between now and then as a fellow member of Christ’s body.
If we are not careful, leadership and lay people together are transformed under the glow of the video screen. Instead of spiritual family in Christ, commanded to love one another in the Father’s example, bear with one another in patience, and speak truth to one another through Psalms, hymns and spiritual songs, we turn into mere audience members who reconvene weekly, hopefully meeting the minimum expectation of bringing a non-believing friend to a service. This may be enough to satisfy a Palm Sunday video gimmick, but Christ himself demands much more of his followers.
Monday, March 29, 2010
Government and Ministry
All of the discussion about the recent health care bill reminds me that Christian ministry and government often operate the same way: leaders plan things to fix problems.
For both entities, this top-down system works to varying degrees. Sometimes people are actually helped through the resulting programs, and sometimes expanding, bureaucratic operations exacerbate the very problems they aim to fix. Here are a few examples of how church ministry follows this pattern:
Problem: People feel unnoticed because their church congregation is so large.
Solution: We will put greeters at the door to say hello to people when they enter the building.
Resulting Problem: The responsibility to show kindness shifts from all believers to a designated person with an assigned task.
Problem: Many Christians feel lonely or depressed.
Solution: We will offer professional counseling services through our staff.
Resulting Problem: The Christian’s responsibility to help bear the burdens of his brothers and sisters moves to a professional with an assigned task.
Problem: Children are not being nurtured in the gospel by their parents and families.
Solution: We will build a solid children’s ministry where kids receive the nurturing care and instruction in the faith that they do not receive at home.
Resulting problem: Family life is further segmented by adding to the schedule another night away from home. Christian parents have the opportunity to easily pass their responsibility of modeling Christ-like faith off to children’s ministers.
Problem: Christian singles feel lonely and misplaced.
Solution: We will start a singles ministry with a singles pastor who can take concern for their spiritual well-being and plan activities for them.
Resulting Problem: Singles are further misplaced and turned into their own group because the believing community is not encouraged to show love by inviting them into their own families.
Problem: There are poor people in our community.
Solution: We will start a benevolence ministry.
Resulting Problem: Many people donate to the ministry and feel justified, but the responsibility of actually helping and being with needy people shifts to a few volunteers or staff. Furthermore, recipients of this ministry will most likely feel that they have been given sympathy, not love.
In all these ways, people in Christian ministry, just like people in government, plan things to fix problems. As the “answers” are being carried out, we centralize character qualities that all Christians should embody, and we formalize responsibilities that all Christians should share. The end result is a church of Christians (or a nation of citizens) who are convinced that something better is needed but don’t seem capable of living their own lives according to the principles that would bring that change about.
In the end, people do not look to a plan or program for help, encouragement, and love; they look to other people. It is the duty of the whole church, therefore, to ensure that before there are programs, there are people in whom Christ and his truth dwell richly. The work starts small, as a saint lays down his life for one son or daughter of God at a time. And the foundation of this work must be Christ-like love, not a desire to fix problems.
For both entities, this top-down system works to varying degrees. Sometimes people are actually helped through the resulting programs, and sometimes expanding, bureaucratic operations exacerbate the very problems they aim to fix. Here are a few examples of how church ministry follows this pattern:
Problem: People feel unnoticed because their church congregation is so large.
Solution: We will put greeters at the door to say hello to people when they enter the building.
Resulting Problem: The responsibility to show kindness shifts from all believers to a designated person with an assigned task.
Problem: Many Christians feel lonely or depressed.
Solution: We will offer professional counseling services through our staff.
Resulting Problem: The Christian’s responsibility to help bear the burdens of his brothers and sisters moves to a professional with an assigned task.
Problem: Children are not being nurtured in the gospel by their parents and families.
Solution: We will build a solid children’s ministry where kids receive the nurturing care and instruction in the faith that they do not receive at home.
Resulting problem: Family life is further segmented by adding to the schedule another night away from home. Christian parents have the opportunity to easily pass their responsibility of modeling Christ-like faith off to children’s ministers.
Problem: Christian singles feel lonely and misplaced.
Solution: We will start a singles ministry with a singles pastor who can take concern for their spiritual well-being and plan activities for them.
Resulting Problem: Singles are further misplaced and turned into their own group because the believing community is not encouraged to show love by inviting them into their own families.
Problem: There are poor people in our community.
Solution: We will start a benevolence ministry.
Resulting Problem: Many people donate to the ministry and feel justified, but the responsibility of actually helping and being with needy people shifts to a few volunteers or staff. Furthermore, recipients of this ministry will most likely feel that they have been given sympathy, not love.
In all these ways, people in Christian ministry, just like people in government, plan things to fix problems. As the “answers” are being carried out, we centralize character qualities that all Christians should embody, and we formalize responsibilities that all Christians should share. The end result is a church of Christians (or a nation of citizens) who are convinced that something better is needed but don’t seem capable of living their own lives according to the principles that would bring that change about.
In the end, people do not look to a plan or program for help, encouragement, and love; they look to other people. It is the duty of the whole church, therefore, to ensure that before there are programs, there are people in whom Christ and his truth dwell richly. The work starts small, as a saint lays down his life for one son or daughter of God at a time. And the foundation of this work must be Christ-like love, not a desire to fix problems.
Tuesday, March 23, 2010
Follow Me as I Follow Christ
How can the body of Christ better produce people of Christ-like substance? Of all the perennial questions the church asks itself, this one has received a lot of attention lately. There is no shortage of recent books outlining people's disillusion with their church experience, especially young people. Some of those criticisms are valid and some are not. Yet no one can deny the ongoing longing, from inside and outside the church, for followers of Jesus whose lives line up to the example of their Master.
In the book Resident Aliens: Life in the Christian Colony, Stanley Hauerwas and William H. Willimon provide insight into this question. In short, their answer is discipleship. While they write with the public ethic of the church in mind, we must apply their reasoning to daily, interpersonal conduct as well. The next couple of paragraphs give their basic line of thought.
People of all ages and cultures operate on assumed values they do not even realize they have. One of the values built in to many modern democracies is traced back to Kant's notion that there is no need to imitate moral people in order to become moral. Rather, Kant argued, all anybody needs to do to achieve morality is to think clearly for him or herself.
Of course, this assumption directly contradicts Christian discipleship, which calls us to learn appropriate belief and conduct by following the teaching and example of another. Part of pastoral ministry, the authors say, is to therefore counteract this ingrained mode of thinking by recognizing mature Christians and challenging others to imitate them. “In sermons, in teaching, in pastoral care and administration, pastors practice ethics by lifting up specific historical examples, saints, for the rest of us to emulate”(109).
I agree with this point and take it a step further. All Christians must aspire to be like the apostle Paul, who without hesitation calls others to imitate himself as he imitates Christ (I Cor. 11:1). Peter encourages elders in a similar manner in I Peter chapter five: “Shepherd the flock of God among you, not under compulsion, but eagerly, not for shameful gain, but willingly, as God would have you, not domineering over those in your charge, but being examples to the flock.”
Instead of taking truth from the architects of worldly systems, disciples learn the truth of Christ in the Scriptures and speak it to one another each day. Instead of settling for human patterns of interaction, they recognize that they need one another because in Christ they are members of one another. Disciples seek not only to follow mature believers , but also to be examples by allowing others into their lives. They live in humility through mutual confession of sins. As sons and daughters of God the Father, they walk in divine love and invite others to walk with them. This is discipleship, and it is vital for producing the kind of people for which the world hungers.
In the book Resident Aliens: Life in the Christian Colony, Stanley Hauerwas and William H. Willimon provide insight into this question. In short, their answer is discipleship. While they write with the public ethic of the church in mind, we must apply their reasoning to daily, interpersonal conduct as well. The next couple of paragraphs give their basic line of thought.
People of all ages and cultures operate on assumed values they do not even realize they have. One of the values built in to many modern democracies is traced back to Kant's notion that there is no need to imitate moral people in order to become moral. Rather, Kant argued, all anybody needs to do to achieve morality is to think clearly for him or herself.
Of course, this assumption directly contradicts Christian discipleship, which calls us to learn appropriate belief and conduct by following the teaching and example of another. Part of pastoral ministry, the authors say, is to therefore counteract this ingrained mode of thinking by recognizing mature Christians and challenging others to imitate them. “In sermons, in teaching, in pastoral care and administration, pastors practice ethics by lifting up specific historical examples, saints, for the rest of us to emulate”(109).
I agree with this point and take it a step further. All Christians must aspire to be like the apostle Paul, who without hesitation calls others to imitate himself as he imitates Christ (I Cor. 11:1). Peter encourages elders in a similar manner in I Peter chapter five: “Shepherd the flock of God among you, not under compulsion, but eagerly, not for shameful gain, but willingly, as God would have you, not domineering over those in your charge, but being examples to the flock.”
Instead of taking truth from the architects of worldly systems, disciples learn the truth of Christ in the Scriptures and speak it to one another each day. Instead of settling for human patterns of interaction, they recognize that they need one another because in Christ they are members of one another. Disciples seek not only to follow mature believers , but also to be examples by allowing others into their lives. They live in humility through mutual confession of sins. As sons and daughters of God the Father, they walk in divine love and invite others to walk with them. This is discipleship, and it is vital for producing the kind of people for which the world hungers.
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