Quo Vadis, Domine?

On Tuesday...

2012-03-07T04:34:00.005-08:00

...my first child was born!

Being Called

2012-02-25T09:29:00.000-08:00

"Even now, thirty years later, I could still go to that remote path in the Black Forest…and find again the tree beneath which I was struck as by lightning…And yet it was neither theology nor the priesthood which then came into my mind in a flash. It was simply this: you have nothing to choose, you have been called. You will not serve, you will be taken into service…All I needed to do was to stand there and wait and see what I would be needed for." -Hans Urs von Balthasar

Loyalty

2012-02-22T09:36:00.000-08:00

I have always found it deeply troubling when Christians pursue, choose, or accept positions (whether in politics, the military, business, religious organizations, and so on), in which they are required to submit uncritically to every command or order given to them by their superiors. Is not that very act in itself unfaithful to the gospel of Jesus? To the sovereign Lord and maker of heaven and earth? Is it not sinful to submit unconditionally to anyone other than God? As Larry Hurtado says in his book on early Christian worship, "Any Christian political loyalty must stop well short of giving the ruler or regime total and uncritical submission" (At the Origins of Christian Worship, 117). Thus, if a Christian were to enter into any position in which such unconditional submission were required, it seems that the Christian would have to declare from the beginning to his or her superiors that he or she does not owe ultimate allegiance or submission to any person other than God.

Practical and Theological Issues in Church

2012-02-15T13:27:00.000-08:00

A general rule: Most of the time, in most churches, practical and theological issues are more important than the average lay person thinks and less important than the average theologian, minister, or scholar thinks. While lay people may need to be trained to see the theological importance of a vast number of issues and questions, theologians, ministers, and scholars need to realize that every practical and theological issue a church faces is not a life or death moment.

The Importance of Songs

2012-02-08T13:26:00.000-08:00

“Let me write the songs of a nation, and I care not who writes its laws.” (Plato, quoted in Cherry, Worship Architect, 182)

“Let me write the hymns and the music of the church, and I care very little who writes the theology.” (Dale, Nine Lectures on Preaching, 271)

Ranking Loves

2012-02-01T10:28:00.000-08:00

It seems like people have always been tempted to rank, in order of importance, who or what they should love. A classic statement of this is the common phrase, "God, family, country." Another popular ranking that I have heard recently is, "God first, others second, me third." As a college student, I frequently listened to friends wrestle over who they love the most. I would hear things like, "I know I should love God first and my boyfriend/girlfriend/fiance/spouse second, but I am afraid I am loving my boyfriend/girlfriend/fiance/spouse too much." I constantly hear people wanting to get the ranking correct.

This desire to rank who or what we should seems unhealthy to me. It has its strengths, like upholding God as the most significant person in our lives, but it seems to lead in unhealthy directions. For example, if a person believes they are starting to love their spouse too much, what should they do? Treat them worse? Show less affection? Divorce them? Ranking loves leads to unhealthy options for behavior.

Ranking loves also blurs the distinction between different kinds of love. There are analogies between the love of a husband and wife and the love between God and humans, but they are not exactly the same. Few people are tempted to worship their spouse as God. Similarly, few people feel sexual attraction to God. As far as I can tell, those are appropriate differences. But if love for God and love for one's spouse are both viewed as the same kind of love and love for God is supposed to be greater than love for one's spouse, then people can feel guilty for feeling so much physical attraction for their spouse, but not for God. Romance with one's spouse can start to feel sinful. By blurring the distinctions between different kinds of love, ranking loves leads to unhealthy attitudes to both God and others.

Finally, ranking loves neglects the fact that loving others is an expression of love for God. When we love others appropriately, we are loving God. Thus, when someone shows passionate and unconditional love for their spouse, they are not denigrating their love for God, but showing what love for God looks like in action. To love others is to love God.

Baptismal Formula

2012-01-25T09:45:00.000-08:00

I recently learned that in the Eastern Orthodox Church the baptismal formula is not, "I now baptize you in the name of the Father, and of the Son, and of the Holy Spirit." Instead, their formula is passive, "So-and-so is baptized in the name of the Father, and of the Son, and of the Holy Spirit." Theologically, that seems like the right move. It emphasizes God's agency in baptism rather than human agency. Is there anything lost theologically in using such passive language? Should Western Catholic and Protestant churches learn from the Eastern Orthodox Church on this point?

Narrative Identity

2012-01-18T10:00:00.000-08:00

In many of the Christian theological and missiological books I read, the authors frequently make the following claim: "Because there is only one God, all who believe in a God believe in that God." They go on to argue that although Muslims, Jews, Christians, and so on all believe different things about God, they still believe in the same God. For such authors, monotheism implies that all people worship one and the same God.

However, that argument neglects the significance of narrative for personal identity. Imagine two stories about someone named Bob. The first story tells how Bob never went to college, but instead went straight into business. He inherited his fathers restaurant and ran it his entire life until he passed it onto his children. He married Jane when he was 25 and they had 3 children. The second story tells how Bob went to college to become a doctor. After receiving an undergraduate degree as a pre-med biology major, he went to med school to become a neuro-surgeon. He never married. My point is simple: these stories are obviously about two different people. They have too many contradictions to be able the same person. Similarly, the God people worship is identified by the narrative they tell about him. For Christians, Scripture gives narratival specificity to the God they worship and serve. This common narrative is one thing that binds all Christians together, whether Presbyterian, Catholic, Eastern Orthodox, or Church of Christ. They all accept the same narratives about God.

In contrast, the different narratival identites of God in Islam and Christianity help to distinguish between them. To say that Christians and Muslims worship the same God is like saying both stories above are about the same person. The person in each story may share the same name, may share similar physical features like brown hair and brain eyes, and may even share similar character traits like friendliness and hospitality, but, based on the stories told about them, they are two different people. Similarly, the God of Jesus Christ and the God of Muhammad may have certain characteristics in common, but the stories told about each are so contradictory that to equate them as the same God is nonsense and empties the word "God" of almost any meaningful content.

Of Gods and Men

2012-01-11T09:49:00.000-08:00

Last semester, a friend and I watched the French film Of Gods and Men, a true story about a community of nine Trappist monks in Ageria, seven of whom were kidnapped and murdered in 1996 during the Algerian Civil War. Throughout the film, these monks meet to talk about how to respond to the increasing violence and aggression around their monastery. They are all afraid for their lives. Some of them wish to leave and return to France, while others wish to remain. Some of my favorite scenes from the movie come at the end of each of these meetings. To conclude each meeting, the Abbot of the monastery would announce, "Let us put our trust in God," to which the other eight monks would respond, "for he created heaven and earth." I can't think of a better way to end meetings of church leaders/elders/ministers than that.

Conversion

2012-01-05T09:35:00.000-08:00

A good definition of conversion: "[The story of Jesus] becomes gospel, becomes good news, when we discover that it is our own" (James Wm. McClendon, Jr., Doctrine, 277).

Measuring Success

2011-12-10T09:43:00.000-08:00

There are many appropriate measurements or standards for success in the church: faithfulness, shalom, peace, joy, love, theological maturity, missional activity, abundance of worship, and so on. On many people's lists of measurements of success, especially the lists of those who are theologically trained, numbers is rarely found as a goal. This absence is a fare reaction to the unhealthy quest in so many churches for greater numbers in church attendance. Many theological students see elders, ministers, and church members doing anything to achieve church growth and those students respond by totally rejecting numbers as a laudable measurement of success. I think this is an overreaction.

To an extent, I agree with their critique. Numbers for the sake of numbers, for the sake of a larger church budget, or for the sake of organizational security and longevity, are all misguided goals. They all involve numbers without discipleship, church attendance without transformation, conversion without commitment to the way of Jesus. Moreover, the pursuit of numbers for the sake of numbers can lead to the objectification of human beings, rather than valuing them as people made in the image of God. But as I have reflected upon my upcoming ministry in Tanzania, measuring our success without attending to numbers seems crazy. Our team is a team of evangelists committed to planting churches. If we leave Tanzania after 10 years with 0 converts and 0 churches, it would probably be a fair assessment of our work to say we had failed. Of course, we might have had other successes, but at least in one aspect of ministry, we would have seriously failed.

Numbers are not a bad goal. But this goal needs to be defined more precisely. Perhaps rather than talking about numbers as a goal, we should talk about disciples. Our goal is not to fill pews with warm bodies, but to make disciples of Jesus. Our goal in proclaiming the gospel is for people to respond and commit their entire lives to God's kingdom and his Son Jesus Christ.

Lectio Divina

2011-12-03T19:17:00.000-08:00

Over the last 5 years, the practice of lectio divina (divine reading) has had a revival among churches throughout the U.S. In my Bible classes as an undergraduate student and as a graduate student, I almost never made it through a semester without practicing lectio divina at least once. It is a recurring practice in Bible class, church retreats, and sometimes it is even used during public worship.

As a way of reading Scripture, lectio divina has its roots in monastic communities, particularly Benedictine monasteries. In thse monastic communities, lectio divina could last between 1 and 3 hours (possibly even longer in some communities). This practice is made up of four movements: (1) reading or listening to a short biblical passage slowly, attentively, and repeatedly, (2) meditating on a word or phrase that jumps out at you, (3) praying to and dialoguing with God over this word or phrase, and (4) resting in contemplation of God. Rather than rushing through the Bible in order to read it in its entirety, these monks would dwell in one short passage of Scripture for several hours. As they did this, they cultivated dispositions like patience, attentiveness, and focus. The aim was to listen, to slow down, and to contemplate God and his Scripture.

As I said before, churches across the U.S. are rediscovering this practice and finding in it a new and revitalizing way to read Scripture. Rather than seeking to master all the content, data, and facts of Scripture, people are trying to attend to the Spirit's presence and voice in Scripture. Instead of rushing to read the length and breadth of Scripture, Christians are seeking to go deeper into its wisdom. They are wanting to be more patient, attentive, and contemplative in their approach to Scripture. All of this is good and is to be celebrated.

However, it seems to me that in some ways this ancient practice of slowing down and listening carefully has been truncated and watered down. If you have experienced lectio divina in a church context, you might know what I am talking about. Rather than 1-3 hours, it lasts about 5-10 minutes. This is what we call "slowing down" and "paying attention." We move from 1-2 minute readings to 5-10 minute meditations and we think we are practicing lectio divina as the Benedictine monks used to do. Instead, we are practicing what I would call "Rushed Lectio Divina." We do fast slow-reading. When we are supposed to be listening and meditating, we are rushing and searching the passage with our minds in order to find some word or phrase that we can share with our neighbor. We don't want to finish the practice and have to tell our neighbor that we didn't hear anything, that the Holy Spirit didn't speak to us. But how can we even expect to hear something in a short 5 minutes?

I am not against lectio divina as it is being practiced in churches today. In fact, I love that this discipline is being recaptured. I hope it continues to spread to more and more churches. Taking 5-10 minutes to contemplate Scripture is certainly better than 1. But I don't think we should stop there. What if we had retreats where we practices 1-3 hour contemplative readings of Scripture? What if we spent an entire 1-hour Bible class in silence before Scripture? People might get bored and walk out. They might think you were too lazy to plan a real lesson. They might think you are wasting their time. Or, maybe it will be a source of renewal and transformation. Maybe people will learn patience and attentiveness. Maybe they will hear God's Spirit speak.

Original Wounds

2011-11-30T06:34:00.000-08:00

In Elaine Heath's book, The Mystic Way of Evangelism, she talks about Julian of Norwich's shift of focus from original sin to original wounds. For Julian, woundedness precedes sinfulness. Infants do not come out of the womb sinning. Rather, as children grow up, they are wounded by people around them, by events in their lives, by unexpected disasters in nature. They sin in response to these wounds. Julian compares the human situation to someone who falls into a ravine and experiences seven wounds: severe bruising, bodily clumsiness, physical weakness, mental blindness and confusion, the inability to rise again, profound loneliness, and confinement to a narrow, comfortless place. Because wounds precede sin, God looks upon the human predicament with pity, compassion, and love, not with blame.

Regardless of whether Julian is right or not, I believe she provides an excellent vision for how Christians should view the people they meet. Rather than encountering others as blameworthy sinners, perhaps we should look at others as people who have been deeply wounded in their lives. I think that would make a difference in how we treat other people. Rather than blaming others for their failures and struggles, perhaps we would begin to look upon them with compassion and love. This next week, I am going to try to view the people I interact with as wounded, rather than sinful. I invite others to do the same. I hope it will make a difference in how we treat the people around us.

Marriage

2011-11-15T09:53:00.000-08:00

Based on my reading of Scripture, my concise definition of marriage:

Marriage is a covenantal, public, physical, spiritual, unbreakable, and exclusive union of two people, characterized by equality, partnership, faithfulness, companionship, and mutual belonging.

Tragedy and Grieving

2011-10-20T05:48:00.000-07:00

My wife and I experienced a tragedy this summer and we spent a lot of time grieving. In the midst of our grieving, especially on the first day of it, people offered us all kinds of comforting words. I tried to receive all of them as a gift and as the best each person had to offer, but five words of comfort stood out to me as truly comforting:

"I am so sorry."

"I love you."

"I'm on my way."

"We are praying for you."

"What kind of coffee/burrito do you want?"

Talking Theology

2011-10-14T05:48:00.000-07:00

Each Thursday night I get together with a group of guys to talk theology. We sit in lawn chairs in someone's backyard or on their porch. The topic of conversation changes each week depending on the news, research projects, and what people are reading and thinking about. Last week we talked about Christian political involvement and violence and this week we talked about hell and universalism. Our dialogue is an example of what I think Christian conversation could and should be. In this group, every person has either earned or is in the process of earning a Masters degree in theology (read: it is a group of opinionated, passionate, and intelligent people who think theology matters). Everyone is frank and honest with one another in sharing their views, and almost every person represents a different perspective on any given topic. Last week, there were eight of us representing eight different views on political involvement and violence. Last night, there were four of us representing four totally different perspectives on hell and universalism. We had an annihilationist, an unconditional universalist, a conditional univeralist, and a traditionalist. Somehow, in the midst of frankness, honestly, passion, and strong opinions, we are able to have respective, gracious, kind, fun, non-defensive conversation. People make fun of each other and everyone laughs at themselves. If someone brings up a name, movement, or theological position that others are not familiar with, they are not seen as elitist or arrogant, people just ask them to explain it. If someone does not know something, they don't worry about feeling stupid, they just ask for someone to inform them. If someone takes a stand on an issue, everyone presses, questions, and critiques that person, who then either rethinks their position, articulates it differently, or defends it in a non-defensive way. It is a wonderful experience each week and an excellent model for how theological dialogue might happen.

Water Buffalo Theology

2011-09-30T11:48:00.000-07:00

“I decided to subordinate great theological thoughts, like those of Thomas Aquinas and Karl Barth, to the intellectual and spiritual needs of the farmers. I decided that the greatness of theological works is to be judged by the extent and quality of the service they can render to the farmers to whom I am sent. I also decided that I have not really understood Summa Theologiae and Church Dogmatics until I am able to use them for the benefit of the farmers. My theology in northern Thailand must begin with the need of the farmers and not with the great thoughts developed in Summa Theologiae and Church Dogmatics…The reason is simple: God has called me to work here in northern Thailand, not in Italy or Switzerland. And I am working with neither a Thomas Aquinas nor a Karl Barth…The theololgy for northern Thailand begins and grows in northern Thailand, and nowhere else” (xvi, preface to the first edition).
-Kosuke Koyama in Water Buffalo Theology

A&M Church of Christ

2011-09-21T08:33:00.000-07:00

Five months ago, the five families that make up my mission team interviewed with the A&M Church of Christ elders and missions committee. We shared our stories and our vision for Tabora, Tanzania. During our weekend in College Station, we felt a deep connection with and love for the A&M Church. They have a remarkable ministry in College Station and throughout the world. One aspect of their ministry is that rather than supporting and sending missionaries to serve in other countries, they support and send missionaries to Abilene, Texas, to spend a year in training with the Halbert Institute for Missions. This church knows how important training, team development, and spiritual formation is to the success of mission teams and so they have committed a great deal of resources to assisting teams to do this.

Three days after meeting with the A&M Church, I received a call from a representative of the missions committee who shared with me that the connection we felt was mutual and that the church had decided to take us on as their fourth team to support through the year of training with the Halbert Institute. So, thanks to the A&M Church of Christ, next summer all four of the other families on our team will re-locate to Abilene, Texas, to begin a full year of training and fundraising. It is difficult for me to convey how important this year and the A&M Church's support are to us. They have given us an incredible opportunity to thoroughly prepare for our ministry in Tanzania and we are so grateful to them for that. To give you an example of what that year might look like, here is a list of ideas I have put together for things we might do that year. It is not comprehensive, but I think it gives a good idea of what that year might look like for us.

Regular retreats and training sessions with Halbert missions staff
Make medical, legal, and financial arrangements for leaving the country for 10 years
Spend quality time with one another, eating together, playing games together, and drawing closer to one another
Languages: continue our study of Swahili with Sonny Guild and also begin basic study of Kinyamwezi
Psychological testing; marriage enrichment; spiritual formation
Fundraise and visit churches
Regular meetings and prayer as a team
Studying Scripture together, as well as reading books about Tanzania, missions, and the gospel together
Partner together in ministry in Abilene; more specifically, work with East African refugees in Abilene
Learn to drive a stick shift!
Cultural study and strategic planning
Spend quality time with our families before we leave
Learn more about farming and animal husbandry through an organization like Heifer International or HUT

Interpreting Scripture

2011-09-14T13:01:00.000-07:00

I am starting to notice that as I mature as a Christian my understanding of Scripture and strategies for interpreting it develops and changes. I probably could chart my growth in Christian maturity by my different views of Scripture throughout my life. So, below are a few guidelines for my approach to Scripture. There is a theology of Scripture that underlies these proposals for interpretation, but I will save that for another day. I also want to recognize that as I continue to mature spiritually, I anticipate these guidelines changing and hopefully gaining greater depth. I might even decide to omit some in the future or add new ones. Nevertheless, these are some helpful strategies I have started to use in reading and interpreting Scripture, particularly when trying to develop a Christian understanding of a particular ethical or theological issue.

1. The Church should read Scripture within the context of its grand narrative, with its major climactic events, themes, images, concepts, and stories throughout. Notice what Scripture itself often does: re-tells its own story (see Josh 24;1 Sam 12; Neh 9; Acts 7). Also, notice what Scripture and its main characters do when faced with major questions: they appeal to main events in the story (Matt 19:4-6 (appeal to creation); Paul Rom 4 (Abraham)).

2. Every scriptural text does not have equal authority. Some stories, commands, and arguments are closer to the center of the gospel than others. In other words, read in concentric circles. John 1:1-5 is probably more important Numbers 8:1-4. How do you find the center? (1) Read and re-read; listen and re-listen; (2) Use discernment in community; (3) What is mentioned most frequently?; (4) What is highlighted by Scripture as the most important?; (5) What is repeated at the center of a writer's message? (see Childers, Crux of the Matter)

3. The Church’s reading of Scripture must be comprehensive, rather than selective. Every scriptural text may not have equal authority, but the whole canon should get attention; all voices should be heard. Scripture has authority/truth as a whole, not merely as individual parts. It can sometimes be harmful to isolate one verse or chapter without paying attention to others. Moreover, diversity can be good and helpful (like having four Gospels instead of one).

4. The writings of the Old and New Testaments are historical, contextual, cultural, and literary documents, and the church should read them as such. Because God chose to speak uniquely through historical and literary documents, then in order to understand them we must look to understand their historical and literary contexts. (Note: do the best you can with what you know and with the resources you have access to -- you don't have to have a PhD in New Testament to interpret Scripture, though it would certainly be helpful!).

5. The Church’s interpretation of Scripture should attend to the four different modes of ethical discourse within it: commands, principles, paradigms, and symbolic worlds (see Hays, Moral Vision of the New Testament). Notice that Scripture uses all four ways to talk about our behavior, but each does not function the same way.

6. The Church’s interpretation should be virtuous, in terms of its own character when reading and in terms of the fruit produced by its reading. Here are a few virtues that might create better interpreters of Scripture: patience (slow and careful reading), faithfulness (letting Scripture speak its own word, rather than one you impose upon it), fruit (does your reading produce the fruit of the Spirit?), and humility.

7. The Church’s performance of Scripture will not result in blind repetition of scripture, but will employ imagination, wise judgment, and creativity so that its practice of the gospel “fits” both Scripture and the contemporary context. Moreover, one goal of reading Scripture is practical wisdom: the ability to act faithfully in fresh ways in new and unexpected contexts.

8. The Church's basic posture towards Scripture should be submission, trust, and obedience. Scripture is the most authoritative and normative text for the church. Although Scripture is not identical with God’s revelation, but is a human witness to it, Scripture is nevertheless a trustworthy, irreducible, and indispensable witness to that revelation. Through reading, listening, and attending to Scripture, Christians should expect to hear the truth concerning God’s revelation. More than any other source, Scripture should norm the beliefs, discourses, and practices of the church.

9. The New Testament has interpretive authority over the Old Testament (I am not saying that the Old Testament is unimportant, non-authoritative, useless, or any such things). Examples: Sermon on the Mount; Hebrews 8; and so on. (I do believe that the OT is central to understanding the NT, that the OT was the Bible of the NT authors, and that the NT, in many ways, depends on the OT.

10. Reading with other people is better and more fruitful than reading alone.

In 6 Months...

2011-09-07T13:00:00.000-07:00

I am going to be a dad!

Jones on Pastors as Theologians

2011-08-31T16:51:00.000-07:00

From footnote 4 on page 658 of Joe Jones' A Grammar of Christian Faith:

"It always strikes me as one of the great corruptions of the language of the church that pastors will often proudly say 'I am no theologian.' To that I always reply, 'Then why are you pretending to interpret Scripture and speak to the folk about the reality of God?'"

I think the same could be said of not only pastors, but all those who exercise some teaching role in any local church.

Fall 2011 Classes

2011-08-24T16:49:00.000-07:00

Next week begins another semester of graduate school for me. Here are the courses and assigned textbooks I will be engaging this semester:

Exegetical Greek Seminar in the Book of Acts with Dr. Ken Cukrowski

The Acts of the Apostles: A Socio-Rhetorical Commentary by Ben Witherington III
Greek NT

Ethnotheology with Dr. Chris Flanders

She Who Is: The Mystery of God in Feminist Theological Discourse by Elizabeth Johnson
Water Buffalo Theology by Kosuke Koyama
Must God Remain Greek?: Afro Cultures and God Talk by Robert Hood
Manana: Christian Theology from a Hispanic Perspective by Justo Gonzalez
Doing Local Theology: A Guide for Artisans of a New Humanity by Clemens Sedmak
Doing Contextual Theology by Angie Pears
Theology Brewed in an African Pot by Agbonkhianmeghe Orobator
Whose Religion is Christianity? The Gospel Outside the West by Lamin Sanneh

Leading in Contexts with Dr. Tim Sensing

Might Stories, Dangerous Rituals by Anderson and Foley
Churches, Cultures, and Leadership by Branson and Martinez
Clashing Symbols by Michael Paul Gallagher
To Change the World by James Hunter
Resurrecting Excellence by Jones and Armstrong

Restoration History with Dr. Doug Foster

Encyclopedia of the Stone-Campbell Movement edited by Doug Foster, et. al.
World History of the Stone-Campbell Movement

Africa from Africans

2011-08-17T16:39:00.000-07:00

In addition to some novels and a few books on missiology and theology, I have used most of my reading time this summer reading African theology from African thinkers and writers. It has been one of the most helpful exercises in my preparation for ministry in Tabora. It has become increasingly clear that African theologians are asking different questions and using different categories for thinking than their Western counterparts. Of course, I am using "Africa" in a very comprehensive way, even though I know not all Africans all the same, just as all North Americans are not the same. Nevertheless, the similarities are striking and are opening up windows into African thinking that I have not found in reading Western books about Africa. Not only have these author's proposals, insights, and conclusions been helpful, but thinking their thoughts after them has been a blessing in itself. Their writing styles, modes of reasoning, central questions, and ways of answering those questions vary drastically from Western theologians. For any fellow Christians considering working in foreign cultural contexts, I highly recommend the practice of reading the historical, theological, and cultural writings about that place and people from the people themselves, rather than from outsiders (though outsiders often provide important insights).

Retreat

2011-08-10T16:32:00.000-07:00

In the past, all of the retreats for our mission team have been serious, intense, and exhausting. Although each has been important and helpful for our team, we have always left feeling tired and talked-out. So, this summer we decided to have a relaxing retreat, in which most of our time is spent having fun together and just being together without having an agenda or to-do list (except for one team meeting). We rented out a villa in Gatlinburg, Tennessee, which is where we all are right now, playing games, watching movies, sitting on the porch, and cooking and eating together. As far as I can tell, this week together is just as important as all of our personality tests, strategy training, theological discussions, prayers, and testimonials from previous retreats.

How to Become a Christian?

2011-08-03T16:24:00.000-07:00

Below is a short outline of what I consider to be involved in becoming a Christian. More specifically, if a friend came to me and said he/she wanted to become a Christian, these notes would help guide me in the conversation that would follow. I would love critical feedback from anyone willing to offer it. What should I add, subtract, or change? Is it too much? Not enough?

1. Clarify basic gospel message (ask him/her to tell me what he believes)
      a. God as creator; Jesus as Lord, Messiah, and Son of God; the incarnation, life, death, and resurrection of Jesus; the Holy Spirit; the church
      b. Look at some scriptural creeds or summations of story (Deut 6:4; Exod 34:6-7; Acts 7; Phil 2:5-11; Col 1:15-20)
      c. Maybe look at some ecumenical creeds (one from Vincent Donovan; Presbyterian one; Nicene/Apostles creeds)

2. Make it clear that the Christian life is a journey; he/she won’t know all there is to know about the gospel immediately nor will he/she immediately start acting as a fully mature Christian
      a. It takes time, the Holy Spirit, community, study, and personal effort to become more Christ-like
      b. However, the journey begins with faith in the basic gospel message about Jesus Christ and baptism into his death and resurrection; look at questions I would ask at baptism:
              i. Do you believe that Jesus is the Messiah of Israel, the Son of the living God, Lord over everything in existence?
              ii. Do you believe that Jesus died on the cross for the sake of the whole world?
              iii. Do you believe that Jesus was raised from the dead by the Father and through the power of the Holy Spirit?
              iv. Do you renounce sin, death, the Devil, and all spiritual forces of darkness?
              v. And do you commit, from this day forward, to follow Jesus Christ and seek to be like him?

3. Baptism is into Christ and into community (church); baptism initiates you into God’s chosen people; through baptism, you belong to this community and they belong to you; you have obligations to one another and must learn to love one another
      a. Baptism symbolizes putting to death your old ways of living, anything that was out of step with living faithfully to Jesus (repentance); talk about the specific things this person might have to leave behind
      b. Baptism also symbolizes putting on Christ, becoming a new creation, beginning to walk in step with the Spirit; talk about the fruit of the Spirit (Gal 5:22-26) and the Sermon on the Mount (Matt 5-7) (what will be the most difficult for this person?)

4. Characteristics of church (talk about each; has this person practiced all these things?)
      a. Worship
      b. Prayer
      c. Regular gatherings
      d. Eucharist/communion
      e. Scripture
      f. Mission

5. Want to continue conversation in future; transformation into Christ-likeness does not stop with baptism

Outline of Gospel

2011-07-27T16:08:00.000-07:00

Below is a short outline of what I consider to be the basic Christian message that I intend to proclaim and share in Tabora in a few years. This outline will serve as my notes when engaged in evangelism throughout the villages in the Tabora region. I would never plan to share all of this in one encounter, but would hopefully share it over the course of several meetings and perhaps over an extended period of time, and I would integrate it into the context of a conversation (not a monologue). I would actually love any criticism/critique that anyone is willing to offer. What should I add, subtract, or change? Is it too much? Not enough?

1. Creation (Gen 1-2)
      a. There is one God; God is love
      b. God created the world good, beautiful, and wonderful to live in
      c. God created human beings in his own image for relationship with him and with one another; he also appointed them to take care of his creation

2. Fall (Gen 3-11)
      a. God created humans with the ability to choose: faithfulness/unfaithfulness; true worship/idolatry; concern for others or self-concern; obedience or rejection; relationship or no relationship
      b. Humans chose unfaithfulness; thus came evil, sin, death, the powers, destruction, pain, tears

3. God’s rescue operation
      a. Israel is chosen to model faithfulness and right relationship to the rest of the world/nations (Gen 12; Deut 6:4; Exod 34:6-7; Mic 6:8; Isa 42:6-9), to draw all nations back to God; God is constantly faithful even though Israel is not (maybe Neh 9); God promises he will send someone in the future to set things right again (new covenant; new creation; new king; Jer 33)
      b. Jesus!
            i. God sent his own Son to fulfill all his plans for his creation
            ii. His Son became a human like us in order to restore the image of God in humans; in order to reconcile our relationship with God and with one another (John 1)
           iii. His Son’s name was Jesus, who lived a perfect and sinless life; he also taught and modeled for humans how to live rightly with God; he preached about the kingdom of God and said that it was coming on earth as in heaven (Matthew 5-7)
           iv. To fulfill the full redemption of creation, Jesus had to die; in his death, he absorbed the sins of the world into himself and when he died he conquered and destroyed every power that sets itself against God: Sin, Death, Satan (John 18-19)
           v. After three days of lying dead in a tomb, God raised Jesus from the dead; although before this his disciples began to doubt all Jesus said and did, this act of God vindicated Jesus; it showed that Jesus is truly God’s Son and that God has truly rescued all creation through Jesus (John 20)
     c. Church: Jesus appointed the church to be a foretaste of his coming kingdom; they are supposed to be Jesus to the world and work for its reconciliation; two key tasks of the church: worship and mission
     d. The pouring out of the Holy Spirit upon God’s people, indwelling them, transforming them, and empowering them for God’s mission

4. New creation: we now await the day when Jesus will return, set all things right, give us new resurrection bodies; restore all relationships to how they were meant to be, wipe away all tears and pain, set up the kingdom fully and totally, renew all creation, and then the glory of the Lord will cover the earth as the waters cover the sea (Rev 21-22; 1 Cor 15)

Baptismal Age: A Proposal

2011-07-18T15:46:00.000-07:00

I have spent my whole life within the Churches of Christ, a denomination deeply committed to baptism of believers. Within the Churches of Christ, a common predicament is at what age we ought to baptize people into Christ. Personal choice is often emphasized, as well as developmental maturity. There are no strict rules and thus each church, family, and individual are different. I have known some people who were baptized as early as 8 years old. Without wanting to invalidate anyone's baptism (I am generally opposed to re-baptism, even though there might be exceptional circumstances in which it is appropriate), I want to offer a proposal for churches committed to believers baptism.

My proposal is that churches should not baptize a person until he/she is acknowledged by the surrounding culture and the local church as an adult. Of course, some people mature quicker than others, so no firm age should be set. Nevertheless, for churches committed to baptizing believers, is it wise to baptize individuals that most say are too young and immature to drive, drink alcohol, or see R-rated movies (not to mention PG-13)? If one is too immature to drive a car, can one be expected to responsibly, faithfully, and wholeheartedly commit oneself to following Jesus for the rest of one's life? Perhaps, but I am skeptical (of course, I say this as one who was baptized at age 12).

The Subject of Evangelism

2011-07-13T18:05:00.000-07:00

What is the subject of evangelism? For many, some benefit is the subject of evangelism and Jesus is the means to achieving that benefit. For example, in many evangelistic narratives or proposals the subject is heaven and Jesus is the means to achieving that end. Or, forgiveness is the subject and Jesus' cross achieves that forgiveness. Or, new life is the subject and following Jesus is the means to achieving that end. In contrast, I think Jesus ought to be the subject of evangelism. He is not the means to the subject of the gospel, but he is the gospel. New life, eternal life, forgiveness, freedom, the empowerment of the Spirit, and so on are all gifts that flow from faith in Christ, but they are not the subject of evangelism. Jesus is the subject.

Polygamy in the East African Context

2011-07-07T09:56:00.000-07:00

Last semester I did a lot of research ocncerning the question of polygamy in the African context. I would love to know other's critiques and thoughts. Without elaborating my scriptural, historical, cultural, experiential, and rational arguments for the following conclusions, here is a synoposis of my interpretation of Scripture's guidance for African churches concerning the question of polygamy:

Scripture offers no explicit direction concerning polygamy or monogamy in the mode of rules or paradigms, but simply assumes one or the other. However, Scripture is filled with a rich variety of principles and a deep symbolic world from which Christians might address this issue.

Just as the book of Philemon served as a ticking time-bomb for the end of slavery, though Scripture never explicitly renounces it, so Genesis 2 was and is a ticking time-bomb for the end of polygamy. Its emphasis on the equality, the unbreakable union, the mutual partnership and companionship, and the new family created between two spouses points to the appropriateness of monogamy as God’s intended pattern for marriage. Moreover, Genesis 2 is reinforced by other scriptural texts that summon spouses to unconditional fidelity (Mark 10:9), mutual submission (Eph 5:21), and giving one’s body fully to one’s spouse (1 Cor 7:4). Such qualities in marriage can only be fully and adequately shared between two. Thus, although Scripture certainly does not characterize polygamy as sinful, its ideal description of marriage seems to fit best in the context of monogamy.

Nevertheless, the lack of rules and paradigms in both Old and New Testaments, as well as the positive cultural effects of polygamy and the negative effects of its prohibition, should lead us to humility, caution, and patience. Polygamous marriages are not sinful or adulterous, and they should not be hastily reproached, disciplined, or ended with divorce. There are cultures in which they should be seen as acceptable, though not ideal, forms of marriage, and spouses should be urged to “remain as you are.” God calls us to peace, fidelity, and justice; encouraging men to throw off their wives and children does not fit with the character of God. Instead, churches must offer instruction on how men and women can be good husbands and wives in polygamous marriages. As part of this instruction, the church can appropriately appoint people in polygamous marriages to positions of leadership to serve as models of polygamous marital faithfulness.

However, the symbolic world of and principles from Scripture, in addition to the tradition of the church, the experience of African women in polygamous marriages, and the experience of countless monogamous marriages all point towards monogamy as God’s intent for marriage. Thus, the church in Africa should non-aggressively and patiently witness to this intent. Moreover, the church must intentionally ensure that widows and single women are provided for, loved, and honored within the people of God.

Furthermore, as the church seeks to teach monogamy, it must pay attention to the ways in which many deeply held beliefs are interconnected here: views of women, marriage, children, inheritance, status, sex, maturity, and others. In order to form Christians that value monogamy, churches must comprehensively address all of these issues, rather than isolating just one or two. This approach will take many years, likely decades, so the church must resolve itself to patiently, humbly, wisely, and continuously witnessing to this form of marriage.

The Savior of the African World

2011-07-01T10:00:00.000-07:00

"[The Western missionary's] desire and longing, therefore, must be to enter, sensitively and appreciatively, into that other man's world, not, first, in order to talk more effectively about his Lord but in order to see what the Lord of that world is like...Only from within the nightmare world of the possessed can one know what he who casts out demons looks like, only from within the tomb can one hear the voice that summoned Lazarus, only from a cross see the dying robber's king...Until our vision is aligned to the African way of looking at things, until we have felt our individuality vanishing and our pulses beating to communal rhythms and communal fears, how can we guess what that Lord looks like who is the Savior of the African world?"
-From John Taylor's The Primal Vision

Survey Trip

2011-06-22T09:04:00.000-07:00

I just returned from a two week survey trip to Tanzania. During these two weeks I was able to spend one full week in Mwanza, visiting with the outstanding missionaries there. They are doing wonderful work among the Sukuma tribe in northern Tanzania, planting churches and nurturing them to maturity in Christ. I was very impressed with what I saw and with my conversations with the missionaries. The Churches of Christ in Sukumaland are thriving and mature, with strong local leadership, love for one another, and a commitment to sharing the gospel with others. My time in Mwanza was a great blessing to me and I learned a wealth of information about what it will take to live in Tanzania in two years.

Following my time in Mwanza, I was able to spend a full week in Tabora, the city to which my mission team will be moving in two years. This trip was the first chance I have had to see it with my own eyes and that in itself was a great blessing. I captured many pictures and a lot of video to share with my wife and the rest of the team, but my experiences of meeting people, visiting important places, and getting a feel for the city was invaluable. So many East African missionaries have encouraged us to go and work among the Nyamwezi in Tabora and so it was a joy to finally walk Tabora's streets.

Just as valuable as my time in Tabora was my time with Sonny Guild, the former director of the Halbert Institute for Missions, a friend, mentor, Swahili tutor, racquetball partner, and a man with almost 50 years of experience in East African missions. He is one of those people who makes those around him better just by being in his presence. Our conversations about life, missions, church planting strategies, Tanzania, and his experiences in East Africa were worth the price of the trip by themselves. From conversations with him alone, I came back with pages of notes and ideas about our future work in Tabora.

One of the highlights of my trip was getting to hold and flip through the only printed copy of the New Testament in Kinyamwezi. There is still no translation of the Old Testament, but even the New Testament is not in print and (thus) is not being used in any churches in the Tabora region. One of the things I am most excited about for our work is getting these New Testaments into print, using them in evangelism, and distributing them among Christians and churches throughout the region once they have been started.

Theology of Eating

2011-05-18T10:17:00.000-07:00

What follows is my reflection on In Defense of Food by Michael Pollan. I seek to articulate a theology of eating, telling how what one eats and how one eats are theological issues.

God’s pronouncements over creation (Gen 1), his own incarnation into human flesh (John 1), his Spirit’s indwelling of Christian’s bodies (1 Cor 6:19), his promise of a future bodily resurrection of the dead (1 Cor 15), which was proleptically anticipated in Jesus, all witness to the goodness and value of human bodies. As a result, humans must care for the health and vitality of their own and other people’s bodies. One way in which humans can fulfill that duty is through eating healthy food that will nourish their bodies and avoiding unhealthy food that will deteriorate their bodies. However, bodily human life does not need to be preserved at all costs (Phil 1:19-24; e.g. Jesus’ death). Furthermore, God has given the animals and the plants as food to humans for sustenance and enjoyment (Gen 1:29; 9:3). Thus, while we must seek to eat healthy food to nourish our bodies, we do not need to become anxiously devoted to eating only healthy food, but may feel free to enjoy all food and receive it with thanksgiving (1 Tim 4:3-4).

Two other concerns for Christians are stewardship of creation (Gen 1:26-29) and justice for the poor and oppressed (Luke 4:18-19). In the 21st century, what one eats in Abilene, Texas, has an environmental and humanitarian affect as far as Africa, Asia, and South America. For example, eating certain foods from certain companies can contribute to deforestation, cruel treatment of animals, water pollution, degradation of soil, excessive usage of fossil fuel and water, and poor working conditions and unfair wages for economically poor people. Thus, our concern for creation and for the poor demands that we be thoughtful in our eating choices.

Finally, the table practices of Jesus should guide how we eat. In the four Gospels, Jesus characteristically eats with other people and his table is open to all: Pharisees, the apostles, and all kinds of sinners (Matt 9:10-13). His table practices include thankfulness to God (Luke 22:17-19; cf. 1 Cor 10:31-11:1) and generous sharing with others (Mark 6:30-44). Thus, Christian tables should be communal, open and inviting to all, glorifying to God, and generous.

For the Beauty of the Earth

2011-05-11T10:11:00.000-07:00

The following is a reflection on For the Beauty of the Earth by Bouma-Prediger and seeks to articulate my three most significant theological commitments regarding creation.

God is the creator of heaven and earth and all that is in them (Rev 10:6). Such a claim acknowledges that creation belongs ultimately to God, not to any of his creatures (1 Cor 10:26). Moreover, God values his creation enough to give it active roles to fill. For example, the heavens and the earth are God’s partners in the act of creating (Gen 1:12), signs pointing to the glory of God (Ps 19:1), and witnesses of God’s covenant relations with human beings (Deut 4:26). Thus, humans ought to value, protect, and nurture creation so that it might fulfill its God-given roles.

God has appointed caretakers to participate significantly in God’s rule of creation (Gen 1:26-29). As co-regents with God, human beings must exercise their rule of creation as God himself does (Eph 5:1), while still acknowledging all the ways in which they cannot act exactly as God (e.g. they are not sovereign). God exercises his dominion lovingly, justly, peacefully, and non-exploitatively; his rule is generative of life (Ps 65:9-13); he both gives to and receives from his creation (e.g. worship); and the telos of God’s rule is the flourishing of his creation (Rev 22:1-5). These godly characteristics should serve as paradigms for humankind’s rule as well. If the caretakers of creation do not imitate these paradigms, Scripture is emphatic that human behavior is intimately connected to the flourishing of creation. Our sin leads to the unraveling of creation (Jer 4:23-28), but our redemption leads to its liberation (Rom 8:21).

Finally, God’s eschatological consummation of all things will not result in creation’s destruction, but its transformation, so that God might make his home on earth and dwell with his creatures (Rev 21-22). The implication of this claim is that God has given his creation the potential to become the Most Holy Place, the place in which God dwells; we are waiting and even groaning for God to make this potentiality actual (Rom 8:19-21). Furthermore, God’s future restoration has already begun through Jesus and we are called to participate in God’s mission of enacting that future now (Col 1:20; John 20:21). Thus, the healing of creation must begin now.

Immigration

2011-05-04T10:05:00.000-07:00

Over the next few weeks, I want to share a few more reflections from my New Testament Ethics course. The following is a reflection upon Welcoming the Stranger by Soerens and Hwang, responding to two questions:

1. Discuss the three most significant theological commitments regarding immigration.
2. Discuss the most important two elements of immigration reform.

Three Theological Commitments Regarding Immigration

First, from Genesis to Revelation scripture shows the triune God on a mission to set the world right by restoring human relationships with God, with self, with others, and with creation. The Church is the people whom God has chosen to participate in that mission with him. Thus, as bearers of God’s mission, Christians must seek the full restoration of relationships for undocumented immigrants. As marginalized and oppressed people, immigrants especially need restoration in their relationships with the governing authority and its laws and systems. Christians must commit themselves to seeking and working for those needs.

Second, scripture uses every mode of ethical discourse to urge its readers and hearers to welcome and show hospitality toward the alien, the marginalized, and the oppressed. In the rule mode, scripture commands Christians to “not neglect to show hospitality to strangers” (Heb 13:2). In the principle mode, Jesus holds forth the golden rule: to love your neighbor as yourself (Mark 12:31). In the paradigm mode, scripture has both positive and negative paradigms concerning hospitality: Abraham’s hospitality for the three angels (Gen 18:1-8) and Pharaoh’s oppression of Israel (Exod 1:8-22). Finally, in the symbolic world mode, Jesus asks his disciple to envision every encounter with a stranger as an encounter with Jesus himself (Matt 25:31-46).

Third, both literally and figuratively, the people of God have been and continue to be immigrants in a foreign land, and that reality should shape the way we treat all other immigrants. Literally, our story, beginning with Abraham, has been a story of immigrants (Deut 26:5), and two of the most defining events in our story involved deliverance from living under foreign rule: the Exodus and the return from exile. Metaphorically, all Christians are aliens and strangers in the world, for their true citizenship and allegiance belongs to the kingdom of heaven (Phil 3:20). Thus, as aliens and immigrants ourselves, we ought to show compassion on those like us.

Two Elements of Immigration Reform

Although there is much within immigration laws that needs changing, the most central aspect of immigration reform must happen outside of those laws. More specifically, the root causes of immigration must be dealt with: America’s support of oppressive regimes, its environmental recklessness, its unjust trade agreements, its continual wars, and its economic exploitation of other nations’ workers. Of course, there are many other things, many of which are not America’s fault, that must be dealt with, but these five areas would be a good place to start.

However, within America’s immigration laws, two needed reforms stand out. First, there need to be structures in place for the 12 million undocumented immigrants already living in America to earn legalization. If they wish, they should be able to become fully integrated members of American society. In contrast to Soerens and Hwang, however, I do not think this requires any form of penalty or fine to punish them for breaking the law. Oppressed, poor, and marginalized people do not need a punishment for breaking an unjust law; that is oppression! Rather, there should be avenues for undocumented immigrants to work towards legalization.

Second, family-based immigration needs to be revitalized and made easier. It is simply unjust to divide husbands and wives or parents and children from one another, especially when one of them is in America legally. If any one member of an immediate family has been accepted to live legally in the United States, that person’s immediate family, at the minimum, should easily and swiftly be granted legal status. Numerical limits on visas should not affect families in such situations. Otherwise, immigration law asks families to choose between being separated for several years or entering the United States illegally, and neither is a good option.

On the Possibility of Martyrdom

2011-04-27T09:29:00.000-07:00

Although not everyone on my mission team is a committed pacifist (in fact, few of us are), we have all committed to one another that no one will own and carry a gun in Tanzania. Our reasoning for this was threefold. First, we will all likely experience some form of threat to ourselves while living in Tabora. Even missionaries who live in places in Africa that are predominantly Christian have been held at gun point at the doors of their homes. Thus, even if our ministry does not provoke any sort of persecution, we will still likely encounter forms of violence. Second, the whole idea behind owning a gun is that the owner is willing to use it under certain circumstances (self-defense, defense of another, etc.; although, I do realize some people only own guns for the sake of hunting). Thus, if one were to encounter some sort of threat, there is a strong temptation and potential for using the gun to protect oneself and one's family. Third, if any one of us on our mission team were to ever use a gun, either shooting or killing a local Tanzanian, not only would that be dangerous politically, but it would effectively destroy our witness. Who would listen to the American missionaries, who shot and killed a Tanzanian, talk about a loving and compassionate God who loved his enemies so much that he died for them? You don't have to be a pacifist to realize that such a situation would effectively end our ministry in Tabora and send us packing home.

This decision by our team got me thinking about two things. First, how many Christians in America live in such a way that martyrdom is impossible? That is, if a Christian owns a gun and believes that they are allowed to use it in self-defense, under what condition would they ever submit themselves to martyrdom? Or, would they always be unwilling to go down without a fight? Has Christian teaching about violence set up a situation in which the last thing any Christian would let happen to him or herself is to become a martyr? What if an outbreak of persecution took place today like that under Nero, Diocletian, or Galerius? Would Christians take up their crosses or their guns? Without arguing that all Christians should become pacifists, I do want to argue that all Christians should live in such a way that martyrdom is a live possibility for a life lived in faithfulness to God.

Second, I know missionaries-in-training who own guns in America and say they would use them in self-defense or to protect their family, but who wouldn't take them to "the mission field" (i.e. Africa, Asia, South America) because they know using them could hurt their witness. They are willing to die as martyrs in Africa, but no America. But this inconsistency epitomizes the distinction between the West and "the mission field." In other words, under this view, America is not "the mission field," but is already Christian and (thus) a Christian killing another American would not hurt the witness of the church. But this must certainly be mistaken, for one of the most common objections against Christianity is that it is too violent. What if we reconceived of the whole world as "the mission field"? Would that make a difference for whether or not Christians own lethal weapons in any place?

Systematic Theology

2011-04-20T09:53:00.000-07:00

This May I am taking a short course in systematic theology with Dr. Fred Aquino. Here are the readings for the class:

-Frederick D. Aquino, “A Theology of Informed Judgment,” Restoration Quarterly 45 (2003), 115-125.
-Daniel L. Migliore, Faith Seeking Understanding, rev. ed. (Eerdmans, 2004), 1-19.
-Francis Schüssler Fiorenza, “Systematic Theology: Task and Methods,” in Systematic Theology: Roman Catholic Perspectives, vol. 1, ed. Francis Schüssler Fiorenza and John P. Galvin (Fortress, 1991), 5-85.
-William Abraham, Jason Vickers, and Natalie Van Kirk, eds., Canonical Theism: A Proposal for Theology and the Church.
-Marilyn McCord Adams, Christ and Horrors: The Coherence of Christology.
-Mark Heim, The Depth of the Riches: A Trinitarian Theology of Ends.
-Mark McIntosh, Mystical Theology.
-G.E.H. Palmer, Philip Sherrard, and Kallistos Ware, eds., The Philokalia, vol. 2.
-Eugene Rogers, After the Spirit: A Constructive Pneumatology from Resources Outside the Modern West.
-Janet Soskice, The Kindness of God: Metaphor, Gender, and Religious Language.

Poverty

2011-04-18T10:14:00.000-07:00

The following is my response to Rich Christians in an Age of Hunger by Sider and Exodus from Hunger by Beckmann. It seeks to articulate a theology of poverty, discussing the three most significant biblical warrents and norms regarding the treatment of the poor.

The scriptural narrative presents God as absolutely committed to the poor, suffering with them in their pain and responding to them through great acts of deliverance (Amos 2:6-7; Luke 1:46-55). His involvement constantly moves to greater and greater solidarity with the poor, climaxing in his total identification with them in his incarnation (2 Cor 8:9). The identity of Christians should be bound up with the identity of Jesus, whose identity is clearly bound up with the poor (Matt 25). Thus, the pattern set before Christians is to empty themselves of their privileges (1 Cor 9; Phil 3:7-11), stand with and on behalf of the poor (Luke 4:18-19), and allow God to work in and through their weaknesses (2 Cor 12:9-10). However, even though Christians are often called to move toward greater poverty and solidarity with the poor, material poverty is not God’s final goal for anyone. Instead, the goal is shalom: peace, wholeness, flourishing, and abundance (Isa 9:6-7; John 10:10). Christians are called to work for this shalom structurally and individually so that all people can say in the present, anticipating the future, “I have enough.”

However, as ministers of reconciliation (2 Cor 5:18), Christians are not only called to address material poverty, but all of the ways in which humans experience relational poverty: shame, inferiority, powerlessness, fear, hopelessness, depression, and loneliness. Humans are relational creatures (Gen 2:18) and their restoration will require fully relational remedies. Thus, Christians must seek a multi-faceted shalom for all people, not only providing financial assistance, but evangelism, friendship, advocacy, counseling, education, and job training as well.

One of the most significant forms of the church’s participation in the mission of God is the sacrifice and sharing that occurs within the people of God (Acts 2:43-47). The world watches the economic practices of the church with a close eye, looking for corruption, hoarding, greed, selfishness, injustice, and hypocrisy, but also for compassion, authenticity, justice, sacrifice, sharing, and generosity. To witness effectively, the church must embody the latter virtues.

Acquire Peace

2011-04-13T06:10:00.000-07:00

"Acquire peace, and thousands around you will be saved."
-Seraphim of Sarov

Tip for Other Foreign Missionaries in Training

2011-04-06T06:16:00.000-07:00

When I started this blog, one of my intentions was to occassionally post things that I have found particularly helpful and important in my formation and training as a foreign missionary. My hope is that such tips will be useful to missionaries-in-training who happen to find this blog. My tip for today is this: volunteer with a refugee resettlement agency.

Of course, there are a multitude of important reasons why a person should volunteer with such an organization. For example, my primary motivation for volunteering came from reading Half the Sky: Turning Oppression into Opportunity for Women Worldwide. After reading this book, I wanted to participate in an organization committed to rescuing oppressed people and to seeking their healing, so I found the International Rescue Committee in Abilene, Texas, and my wife and I began volunteering with them.

However, the reason I recommend this particularly for foreign missionaries-in-training is that it is an incredible opportunity to immerse oneself in the culture and language of the people to whom you will one day go to serve. My wife and I mentor a family from East Africa, who have absolutely no knowledge of English (not even "hello"), but who are fluent in Swahili. Thus, every time we meet, we get to spend hours practicing our Swahili while immersed in their cultural norms. Of course, our aim during this time is to help teaching them English and get used to American culture, but it is an incredible learning experience for us as well (plus, I find it an incredibly meaningful partcipation in God's mission in Abilene).

Philippians 2:5-11

2011-03-30T09:13:00.000-07:00

As I look forward to my life in ministry, one scriptural text that I continually return to for formation and guidance is Philippians 2:5-11. These verses provide a succinct and normative explication of the gospel, which I hope to both practice and proclaim. Although the Spirit is not mentioned explicitly, the high Christology at least provides a germ for the later, more fully developed doctrine of the Trinity, which will be central to my presentation of the identity and nature of God. In addition, these verses describe the Son’s self-emptying love for the sake of the world through his incarnation and death on the cross. Consequently, Philippians 2:5-11 presents an incarnational and cruciform paradigm for faithful discipleship to Jesus. Moreover, the announcement that Jesus is Lord over all creation, as well as the eschatological vision of all people bowing in worship to Jesus, are crucial to these verses, providing impetus and motivation for a mission to people of every language on earth. Furthermore, the exhortation to embody the mind of Jesus is directed to the entire community of faith, thereby indicating that the missional task of witnessing to the story of Jesus by imitating his life is a task that requires all of God’s people. My hope is that the vision of these verses will not only shape the content of my preaching, but also the shape of my marriage, my ministry, and my embodied witness to the gospel.

Theology of Spiritual Formation

2011-03-23T09:10:00.000-07:00

The Christian tradition holds within it a wide variety of approaches to the spiritual formation of Christians. The explanation of the aims, means, and even the definition of what spiritual formation is varies from person to person. In the context of this vast tradition, I will seek to explicate my personal theology of spiritual formation, which emphasizes its Trinitarian context, theosis as its soteriological foundation, holistic transformation as a primary aim, spiritual disciplines and habits as its primary means, and its ultimate purpose of creating witnesses to God and his coming kingdom.

The process and journey of spiritual formation must be set within a Trinitarian framework, which should elucidate both its goal and its means. The aim and goal of spiritual formation is glorification of the Father, imitation of the Son, and fellowship with the Holy Spirit. Moreover, the power and means of achieving that goal comes from the Father, through the Son, and by the Holy Spirit. To ignore the role of any of the persons of the Trinity would not only be to ignore God in his fullness, but also the central context within which Christians grow in maturity and faithfulness. That is, to ignore the role of the Father would be to ignore the origin of our transformation as well as the person to whom our praise and thanks most directly belong; to ignore the role of the Son would be to ignore the person who definitively accomplished our salvation and transformation as well as the person who exemplified most fully and perfectly the life we are called to live; and to ignore the Spirit would be to ignore the person with the power of creation and re-creation and the person who plays the most direct and explicit role in the transformation of human beings into the image of God by his indwelling presence.

As I have already hinted in my discussion of the Trinitarian context of Christian spiritual formation, the soteriology driving my understanding of Christian life is the doctrine of theosis, which emphasizes that salvation is a life-time process of formation and transformation leading to the ultimate goal of conformity to the image of Jesus and participation in the life of God. Salvation is not a one-time event, in which all the spiritual blessings of life in Christ flood into a person’s life. Salvation certainly has a beginning point in faith and baptism, but it does not stop there, for it is not merely about forgiveness. Instead, it is about transformation into the image of Jesus and such a transformation necessarily takes time, human effort, and the power of God in the Spirit. Unlike many expositors of a theology of spiritual formation, I do not think this growth into Christ-likeness and participation in God comes in a series of steps. Instead, I think the doctrine of theosis points to a more continuous, bumpy, and gradual formation that begins right where someone is and takes them to full maturity in Christ.

The doctrine of theosis also emphasizes the communal nature of spiritual formation, for it claims that its goal is participation in the community of Father, Son, and Holy Spirit. By implication, then, Christians cannot grow in maturity and Christ-likeness outside of participating in the life of God’s community on earth, the people in whom his Spirit dwells: the church. If one wishes to spend eternal life participating in the Triune nature of God and sharing that participation with all of God’s creation, then one must begin that kind of life now.

Three other aspects of theosis that I find essential to understanding spiritual formation are cruciformity, the totality of Jesus’ salvific acts, and holistic transformation. First, if salvation means being conformed to the image of Jesus, then it is necessarily cruciform, for the entire shape of Jesus’ life was defined by self-emptying and self-giving love for the sake of the world, leading to death on a cross. Thus, Christian spiritual formation must constantly orient itself towards the cross of Christ as the paradigm for Christian existence in the world.

Second, the totality of Jesus’ salvific acts include his incarnation, life and teachings, death, descent into and harrowing of hell, resurrection, and ascension. Theosis requires that all of these aspects of Jesus are kept in view, without falling into the temptation of reductionism and claiming that only one of these events is truly or primarily salvific.

Third, theosis requires a holistic transformation of heart, soul, mind, and body. A great temptation of Christians, especially of those who focus on spiritual formation, is to emphasize the formation of the heart and soul to the exclusion or neglect of the mind and body. Nevertheless, God made humanity for life in a body and he gave us a mind for thinking. This situation will not change even in God’s new creation for he will give us new resurrection bodies and he will renew our minds, but he will get rid of neither. Thus, in the present, Christians must seek a full transformation of heart, soul, mind, and body, in preparation for God’s future.

Although spiritual formation ultimately occurs by the work of the Holy Spirit in a believer, there are a multitude of disciplines and habits that Christians can practice in order to actively participate in the Spirit’s transformation of their life and to passively make themselves more receptive to the Spirit’s transformative power. Many of these practices are so essential the Christian life that all Christians should be expected to practice them on a regular, daily basis, while other practices are more unique and can be appropriated to a varying degree and regularity for each Christian. Some of the disciplines I have found most helpful for communities to practice are worship, prayer, reading of scripture, fellowship, the Eucharist, preaching, service to others, and generosity. For individuals, I have found the disciplines of prayer, solitude and silence, Bible reading and meditation, fasting, simplicity, and rest to be the most helpful. Of course, there is much overlap between individual and communal disciplines, but all of these contribute to creating space for the Holy Spirit and participating in its work.

One aim of practicing all of these disciplines is that they might eventually turn into habits, practices one does naturally and without having to think about it. When one first begins practicing these disciplines they require great discipline, intentionality, and hard work, but over time, as the Christian continually practices them over and over, they must become second nature. Furthermore, these disciplines and habits have as a further aim to create other habits: the fruit of the Spirit. As I have sought to demonstrate, the source and empowerment of this fruit in the life of a Christian is the Spirit, but the fruit requires enactment and participation from the believer. Like the individual and communal disciplines, such fruit will take time and effort to produce at first, but will eventually pour forth freely, sometimes unexpectedly, from the Christian who has taken time to nourish and develop such fruit.

When discussing spiritual formation, one significant temptation is to focus on the individual self or, at the most, to focus on the church. But spiritual formation is not primarily about the individual or the church, it is about both the individual and the church witnessing to the whole world that the Father has acted decisively in Christ Jesus to rescue and renew humanity and that the Spirit is working to enact that salvation right now in the lives of individual Christians and the church catholic. Thus, spiritual formation into Christ-likeness and participation in the Father, Son, and Spirit is ultimately about mission, about God creating signs, foretastes, and heralds of his new creation.

Forgiveness

2011-03-16T03:38:00.000-07:00

After reading The Sunflower by Simon Wiesenthal, I wrote a short essay answering these 5 questions:

1. Articulate a theology of forgiveness discussing the three most significant biblical and theological warrants for forgiveness.
2. What is forgiveness? Describe the behaviors and attitudes that it does not include, as well as the behaviors and attitudes that it does include.
3. What is the role of repentance in forgiveness? Is repentance necessary before forgiveness can occur? What are the characteristics of genuine repentance?
4. Can only a victim forgive the perpetrator of a wrong? Why or why not?
5. After reading the responses to Wiesenthal's question at the end of The Sunflower, which do you think best addresses the question? Tell what you would (or should) do if you were in Wiesenthal's place.

Here is my response:

The first warrant for forgiveness is the teaching and paradigmatic example of Jesus Christ. In his life, Jesus taught that Christians must forgive their fellow Christians not only seven times, but seventy-seven times (Matt 18:22). Thus, within the church, there is no limit to the amount of forgiveness we should extend to others. But what about those who are outside of the church? Jesus, later followed by his disciple Stephen, lays down the pattern: even when your enemies are putting you to death, you forgive them and pray for their forgiveness (Luke 23:34; Acts 7:60). Second, there is a deep correspondence between our enactment of forgiveness and God’s. When the people of God offer forgiveness to others, God responds by confirming that forgiveness in heaven (Matt 18:19) and by reciprocating that forgiveness back on the one who forgave (Matt 6:12-15). Third, forgiveness only becomes effectual upon its reception by the forgiven person through confession of wrongdoing (1 John 1:9) and repentance (Acts 2:38; 3:19). That is, forgiveness requires a response.

Before explicating what forgiveness is, let me be clear about what it is not. Forgiveness is not forgetting, overlooking, accepting, or justifying the sin. To forgive another is not claiming that that person deserves to be forgiven. Forgiveness does not mean that there are no consequences or that the harmed relationship will return to its previous status. And forgiveness does not require punishment for the wrongdoer. Instead, forgiveness means taking the severity of a person’s sin seriously by recognizing the sinners need for forgiveness. It transforms both the giver and the receiver, so that neither they nor their relationship remains the same. Forgiveness involves letting go of another’s wrongdoing, resolving to no longer use it as a weapon against the other. It removes the barrier to the relationship and thus enables reconciliation. Moreover, forgiveness allows both giver and receiver to no longer be tormented by preoccupation with the particular sin.

Repentance is a necessary condition for someone to effectually receive forgiveness, but it is not necessarily needed in order for one person to offer forgiveness to another. To borrow a metaphor from Ephesians 2:14, one person’s extension of forgiveness actually knocks down the dividing wall between two people, but the other person must, through repentance, walk over and across that broken-down wall in order to make the forgiveness effectual. Repentance always should involve recognition of wrongdoing, remorse for and confession of the wrong, and making restitution in appropriate ways for the harm done. Furthermore, repentance necessarily entails a turning from and a turning to. In turning from the sin, one must resolve to not repeat the sin again and must also demonstrate that resolve in concrete acts of saying “no” to that sin. In turning to something new, one must replace the sinful act with a changed life oriented towards the fruits of the Spirit, which must also be enacted concretely. Therefore, repentance is a one-time action in which one recognizes sin, shows remorse, confesses, makes restitution, and resolve to change, but it is also a continual process of saying “no” to the specific sin and “yes” to a new way of life.

In order to address the question of whether or not anyone besides a victim can appropriately forgive the perpetrator of a wrong, I need to delineate four forms of forgiveness of sin. First, there is forgiveness of another’s sins against oneself. Second, there is forgiveness on behalf of another for someone’s sins against that other. Third, there is forgiveness of someone’s sins against another for the ways in which those sins affect oneself. And fourth, there is forgiveness on behalf of God for sins against God.

The problem addressed in Wiesenthal’s story includes the latter three forms of forgiveness and their appropriateness in this situation. In regard to the fourth form of forgiveness, the people of God are enabled and empowered by the Spirit of God and the presence of the Lord Jesus in their midst to forgive on behalf of God. Thus, even when Christians are not the victims of a particular wrong, they may extend forgiveness to the perpetrator on behalf of God. In regard to the third form of forgiveness, a person’s sins often do not only affect one particular victim, but indirectly affects many others psychologically, emotionally, and symbolically. In such situations, those who are indirectly affected may forgive the wrongdoer for the ways in which the perpetrators sin has affected them. Finally, in regard to the second form of forgiveness, one can only forgive on behalf of another for wrong’s done to that other if that person or community has empowered one to do so. One must be given authority by the community or individual to act as their representative in such a situation. Otherwise, one has no right to extend forgiveness to the perpetrator on behalf of the victim.

Of all the respondents, Edward Flannery addresses Wiesenthal’s question best. Although Flannery finds it impossible to defend Wiesenthal’s silence, he understands Wiesenthal’s refusal to forgive and speaks no words of condemnation against him. Furthermore, Flannery is right that the fundamental norms of ethics and morality are not exceptionable in this difficult circumstance. However, I do believe Flannery’s response would have been stronger if he recognized the distinctions between different forms of forgiveness. Furthermore, the primary task of Christian ethics is to provide normative guidance for the Church and thus, we must focus on what the Christian, who is empowered by the Holy Spirit, submits to the way of Jesus and the kingdom, and participates in the new age, is called to do. Moreover, speaking of what a person “would” or “could” do only creates the space for falling short of faithfulness. Therefore, what I, as a Christian, must do in Wiesenthal’s place is extend forgiveness for the ways in which Karl’s sin has hurt me and also extend forgiveness on behalf of God. I must also pray with and for Karl to God, asking for God to forgive him.

The Adoration of the Lamb

2011-03-09T08:01:00.000-08:00

Last semester, an art professor at my church gave the communion comments by doing a meditation on the Ghent Altarpiece by Jan van Eyck. It is a beautiful work of art, loaded with theological meaning to be meditated upon and studied. However, I was most struck by the lower center panel, The Adoration of the Lamb.

The centrality of the Lamb; the 14 angels giving eternal worship to the Lamb; the fountain of life flowing into a river (for the healing of the nations?); the Holy Spirit illuminating everything, hovering over the new creation, its light reaching out to all people; the occurrence of this scene in nature, in God's good creation, with trees, grass, and vegetation all around; the people streaming from four corners, representing the four corners of the earth, all of humanity; and all types of people moving towards and bowing to the Lamb: prophets, philosophers, writers, the 12 apostles, popes, saints, clergy, martyrs, judges, knights, hermits, and pilgrims. All of these things together create a beautiful depiction of God's renewal of all creation through Jesus Christ and by the power of the Holy Spirit.

The Appearance of Christ to the People

2011-03-02T09:58:00.000-08:00

Above my desk is a painting of The Appearance of Christ to the People by Alexander Ivanov. It is one of the most amazing paintings I have ever seen. In the summer of 2007, I had an opportunity to visit the Russian Museum in St. Petersburg. Normally, when I walk through museums, I walk pretty quickly, passing each painting and giving it merely a glance, waiting and looking and hoping for something to catch my eye with its beauty or scouring the walls for famous paintings that I will instantly recognize. This is what I was doing when I walked into the room that displayed Ivanov's magnificent and breath-taking The Appearance of Christ to the People. I had never seen or heard of it before, nor had I ever seen or heard of him. Nevertheless, I was instantly captivated by it and sat staring at it for almost an hour.

I am not an artist and therefore I do not have the words to describe why I find it so beautiful and captivating aesthetically. However, theologically, I think it is a wonderful depiction of the varied and complex responses of human beings to Jesus and his appearance to humanity. Some are naked; some are clothed; some are distracted; some are surprised; some are excited; some do not even see him; some do not want to see him; some are frightened; some don't know what to think; some turn to face him; and some turn their backs on him. But all are there. Jesus approaches them all. He walks towards them, embodying peace and control, power and humility. There is no fear or condemnation in him, but he approaches all hoping to give himself freely to and for all. There he is, standing before the people as God in human form, and there humanity stands, complex, diverse, broken, and yet made in the image of God.

Furthermore, in addition to their varied responses to Jesus, this picture also depicts the diverse kinds of people to whom Jesus appears and to whom he offers his invitation to follow him. Soldiers, rabbis, prophets, children, adults, elders, common people, tax collectors, Jews, Romans, poor, rich, and maybe even prostitutes. All people are represented there. All are approached. All witness the appearance of Christ to the people.

After You Believe

2011-02-23T17:02:00.000-08:00

For my January short course Christian Spiritual Formation, we were assigned N.T. Wright's book After You Believe. Like all of Wright's books, it was an engaging and powerful read. Wright has a gift for creating and developing metaphors and analogies for his explication of scripture and my favorite metaphor he develops is borrowed from in Romans 13: "The hour has already come for you to wake up from your slumber...The night is nearly over; the day is almost here. So let us put aside the deeds of darkness and put on the armor of light. Let us behave decently as in the daytime." Here is Wright:

"The goal, [Paul] insists, is already given in Christ. That's why, from one point of view, the day has already dawned, while from another it's still on the way. Paul, innocent of the modern phenomenon of jet lag, nevertheless expresses something similar here. He is like someone taking off just as dawn is breaking and flying rapidly westward, catching up with the end of the night and arriving in the new country in time to experience dawn all over again. His body and mind know it's already daytime, while the world around him is still waiting for the dawn to break. That is the picture of the Christian, living in the new day of God's kingdom--a kingdom launched by Jesus--while the rest of the world is still turning over in bed. Paul's vision of Christian virtue, centered here as elsewhere on faith, hope, and love, is all about developing the habits of the daytime heart in a world still full of darkness."

Survey Trip

2011-02-16T07:59:00.000-08:00

I am traveling to Tanzania to do a survey trip, and rather than re-write an explanation of what I will be doing, here is the explanatory part of the fundraising letter I am sending to individuals:

Friends and Family,
I am writing to you because this June I am going on a 2-3 week survey trip to Tabora, Tanzania. Due to job and family situations, no other members of our team will be able to travel with me this summer. However, Dr. Sonny Guild, the former director of the Halbert Institute for Missions at ACU, will accompany me and assist me in researching Tabora and the Nyamwezi people. There are three main reasons/goals for this trip:
• In 2013, Stacy and I, along with four other families, are hoping to dedicate 8 to 10 years of our life to sharing the gospel with the Nyamwezi people in Tabora, Tanzania. This survey trip will give Sonny and me an opportunity to explore the city of Tabora and its surrounding villages. It will also allow us to do some demographic studies, as well as explore some practical questions concerning housing, availability of resources, and cost of living.

• This trip will also give our team the opportunity to learn more about the country of Tanzania, the cultural norms and practices of the people, and other general information that will be helpful when we move to Tanzania in 2013.

• The national language of Tanzania is Swahili, and by next summer, I will have been studying Swahili for 2 years with Sonny. This survey trip will give me the opportunity to develop and expand my use of Swahili and better prepare me for the move to Tanzania in 2013. Furthermore, the local language in Tabora is called Kinyamwezi and this summer I will have the opportunity to learn the basics of the language.

Teaching Tip

2011-02-09T15:00:00.000-08:00

One of my long-term aspirations is to teach theology and missiology in a university context. As I am currently a student in such a context, I am forming lots of opinions about what makes a good or bad class. So, for my own records, I am going to occassionally post a tip for my future occupation.

Tip for today: Never require students to read a book I have written. Even if, in my opinion, it is the greatest book ever written on the subject, don't require it. Students will get to listen to my voice in class; let them hear someone else's in their reading.

Kevin Vanhoozer's The Drama of Doctrine

2011-02-02T13:20:00.000-08:00

Near the end of last semester, I started Kevin Vanhoozer's The Drama of Doctrine and it quickly became one of my favorite works of theology. I am only about 130 pages into it (it is 500 pages total) and I already want to re-read it. Vanhoozer is not necessarily changing my mind on any issues, but deepening and expanding my understanding of the entirety of the Christian faith. The introduction alone was worth the price of the book. Because I am finding myself captivated by his theological vision, I thought I would share some quotes from the introduction here:

"Theological competence is ultimately a matter of being able to make judgments that display the mind of Christ" (2).

"What has the church to say and do that no other human institution can say and do?...What the church uniquely has to say and do cannot be reduced to philosophy or politics. The church's unique responsibility is to proclaim and to practice the gospel, to witness in its speech and life to the reality of God's presence and action in Jesus Christ and the Holy Spirit. The theologian's unique responsibility is to ensure that the church's speech and action correspond to the word of God, the norm of Christian faith and practice" (3).

"The main purpose of doctrine is to equip Christians to understand and participate in the action of the principle players (namely, Father, Son, and Spirit)" (16).

"Sola scriptura refers not to an abstract principle but to a concrete theological practice: a performance practice, namely, the practice of corresponding in one's speech and action to the word of God" (16).

"The gospel--God's self-giving in his Son through the Spirit--is intrinsically dramatic, a matter of signs and speeches, actions and sufferings" (17).

"The canonical-linguistic approach to theology has as its goal the training of competent and truthful witnesses who can themselves incarnate, in a variety of situations, the wisdom of Christ gleaned from indwelling canonical practices and their ecclesial continuations" (25).

"To be oriented to the gospel is to be oriented to the biblical texts, Old and New Testament alike, that provide both its context of intelligibility and its authoritative formulation. The evangelical is a person of the book only because he or she is first and foremost a person of the gospel" (27).

"Catholic-evangelical theology is ecumenical in the sense that it aims to foster a lively dialogue among Christian voices across cultures and across centuries. However, the dialogue is not cacophonous but centered on the gospel and bounded by the canon, which is the gospel's normative specification" (29).

"In canonical-linguistic theology, the canon is the measure of evangelical and catholic alike inasmuch as it specifices both the center and the boundaries of Christian faith. What emerges from such a canonical-linguistic, catholic-evangelical theology is not a set of timeless propositions, nor an expression of religious experience, nor grammatical rules for Christian speech and thought, but rather an imagination that corresponds to and continues the gospel by making good theological judgments about what to say and do in light of the reality of Jesus Christ" (30).

Eternity

2011-01-26T05:47:00.000-08:00

Most people envision eternity with God as ceaseless worship and praise. While I do not wish to deny that claim, I also think there is much more to it than that. Of course we will worship and praise God. But, what about the biblical claim that in God's new creation we will also reign? When God restores all things to himself, humans will finally fulfill the vocation that God gave them in the beginning, at the creation of the world: to "reign over the fish of the sea, the birds of the sky, the animals, and over all the earth, and over every creeping thing that creeps on the earth" (Gen 1:26; also see Ps 8:1-9). Humans are called to be stewards, caretakers, and representatives of God to his creation, and in the new creation, this calling will not be revoked, but instead we will finally be enabled, with Christ and by the Spirit, to fulfill the mission for which we were made.

For most of my life, I think I have skipped over and ignored texts that pointed in this direction. Even when I see them now, they often surprise me. So, here are a couple of those texts that point to our vocation of reigning with Christ in the new creation, with emphasis added (this is not an exhaustive summary, for I can think of many other passages, but these are some of the clearest; I borrowed most of these translations from N.T. Wright in After You Believe):

"The throne of God, and of the Lamb, will be in the city; and his servants will worship him. They will see his face, and his name will be upon their foreheads. There will be no mor enight; they will not need the light of a lamp or the light of the sun, because God the Lord will shine his light upon them, and they will reign for ever and ever." -Revelation 22:3-5

"To him who loved us and released us from our sisn by his own blood and made us a kingdom, priests to his God and father, to him be glory and power for ever and ever. Amen." Rev. 1:5-6

"The one who conqueres--to that one I will grant the right to sit with me on my throne, just as I conquered and sat down with my father on his throne." Rev 3:21

"They sing a new song, saying, "You are worthy to receive the book and open its seals, for you were slaughtered, and you bought for God, with your blood, people from every tribe and language and people and nation, and you made them rulers and priests to our God, and they shall reign on the earth." Rev 5:9-10

"And I saw thrones, with people sitting on them, and judgment was given to them; and the souls of those who had their heads cut off because of their witness to Jesus, and because of the word of God, and who had not worshipped the beast or his image, and had not received the mark on their foreheads or on their hands. They came to life and reigned with the Messiah for a thousand years...Blessed and holy are those who share in the first resurrection. The second death will have no authority over them, but they will be priests of God and of the Messiah, and they will reign with him for a thousand years." Rev 20:4, 6

"And, if children, then heirs, heirds of God and joint heirs with the Messiah, provided we suffer with him so that we can also be glorified with him." Romans 8:12-17

"Don't you know that the saints will judge the world? And if the world is to be jduged by you, are you unworthy of judging lesser things? Don't you know that we shall judge angels?" -1 Corinthians 6:2-3

"For everything belongs to you, whether it's Paul or Apollos or Cephas, whether it's the world or life or death, whether it's the present or the futre--everything belongs to you!" (1 Cor. 3:21)

Pragmatism

2011-01-19T11:09:00.000-08:00

I have become increasingly frustrated with pragmatism, the worldview that emphasizes practicality as the essential criterion for determining meaning, truth, or value. Pragmatism suggests that any doctrine, belief, or claim that is not convincingly practical is useless and unimportant. Pragmatism wants to know the relevance, the practical import of doctrines concerning the Trinity, the last days, the nature of Jesus, the death and resurrection of Jesus, ecclesiology, the role of the Spirit, and anthropology.

Certainly, understanding the ethical and ecclesial implications of such doctrines is absolutely vital for those who want to learn how to follow Jesus. However, what I find so unhelpful and frustrating about pragmatism is its claim that if the Trinity, the eschaton, or the nature of Jesus turn out not to be "practical," then they are unimportant, not central to the Christian faith, and worthless. Moreover, they aren't even worth talking about because they don't affect the way people live. Such extreme pragmatism ignores several dimensions of Christian faith and I am going to describe those dimensions in more detail below. Of course, not all pragmatists neglect all five of the things I will mention below, but generally, they have the tendency to ignore these aspects of Christian belief.

First, pragmatism neglects doxology. For example, what if the belief that God is three persons, Father, Son, and Holy Spirit, and yet still only one God was not practical (of course, I am only speaking hypothetically, for the triune nature of God is incredibly practical!)? What if it did not affect how I interact with people in my everyday life? The pragmatist might say, "Well, then it doesn't matter if someone believes that God is three in one or not." However, such an attitude neglects the way in which a fuller understanding of God adds to and enriches one's praise of God. That is, the more one understands God and the deeper one is drawn into his mysterious nature, the more robust, faithful, and wonderful one's worship to God will become. I learned this lesson personally when, after reading the first volume of Robert Jenson's Systematic Theology, in which the primary subject is the Trinitarian nature of God, I fell on my knees and had to pray to and praise the God who I had just learned was much more wonderful, mysterious, and complex than I had ever known before.

Second, pragmatism neglects aesthetics (i.e. beauty). If the only standard of value is practicality, what happens to beauty? Or, in the language of scripture, what happens to glory? One of the most pervasive themes of scripture is the glory and majesty of God flooding the world with beauty. One of the most powerful hopes expressed in scripture is that one day God might fill the earth with his glory as the waters cover the sea. To an extent, to ignore beauty is to ignore God! Thus, to argue that something only has value insofar as it is practical is far too reductionistic. We must also ask, Is this belief, doctrine, or practice beautiful? Does it reflect the glory and majesty of God?

Third, pragmatism neglects truth. Some aspects of belief are worth believing in just because they are true, regardless of whether they have practical import or not. Pragmatism is often a reaction against people or movements that have emphasized the importance of truth to the neglect of praxis. However, we need to hold these two things together. They are not antithetical to one another. They need to mutually enrich each other. Furthermore, even if some belief turns out to be "impractical," it is still worth holding onto if it is true.

Fourth, pragmatism neglects the value of seeking God for God's own sake. Theology is worth practicing not only so that we can squeeze out of it some wonderful truths to apply to our lives. Instead, it is worth practicing because it involves seeking to know the self-communicating God in more meaningful ways than one ever dreamed of. Why stop at the surface? God is worth knowing for his own sake, not just for the practical effects he might have on one's life.

Fifth, pragmatism neglects worldview. It ignores the importance of the way someone looks at the world. That is, many doctrines that are seemingly impractical are actually quite practical because of the way that actions and habits flow out of a certain way of looking at the world. For example, although one's eschatology might not have immediately obvious implications for how one lives in the world, it will definately affect one's natural impulses and responses to a variety of situations. It provides the framework within which one can respond to new situations and contexts. If I can borrow an analogy from N.T. Wright's book After You Believe, eschatology matters because when someone has a mistaken understanding of eschatology, the end to which all things are moving, though that person can faithfully live a Christian life, they will be doing so with one hand tied behind their back. Why not allow one's vision and worldview to be shaped by the full witness of scripture and live with both hands free, rather than only seek to know that which is practical?

Again, as I said at the beginning, practicality is not bad. In fact, we need it. But is one of many criteria for determining value and importance and to emphasize it above all else is reductionistic and foolish. Just as it is foolish to elevate philosophical coherence and rationality above all other criteria, so it is foolish to do this with practicality.

New Semester

2011-01-12T18:35:00.000-08:00

The Spring semester began for me this week with a 1 week short course. Like last semester, I would like to share the courses and books I will be studying and reading this semester. Here they are:

Christian Spiritual Formation

-Life in the Spirit by Jeffrey Grenman and George Kalantzis
-Spiritual Disciplines Handbook by Adele Calhoun
-The Way of the Heart by Henri Nouwen
-Foundations of Spiritual Formation by Paul Pettit
-A Brief History of Spirituality by Philip Sheldrake
-After You Believe by N.T. Wright

New Testament Ethics

-The Moral Vision of the New Testament by Richard Hays
-Exodus from Hunger: We Are Called to Change the Politics of Hunger by David Beckmann
-For the Beauty of the Earth: A Christian Vision of Creation Care by Steven Bouma-Prediger
-The Better World Handbook by Ellis Jones, Ross Haenfler, and Brett Johnson
-Half the Sky: Turning Oppression into Opportunity for Women Worldwide by Nicholas D. Kristof and Sheryl WuDunn
-In Defense of Food: An Eater’s Manifesto by Michel Pollan
-Welcoming the Stranger: Justice, Compassion & Truth in the Immigration Debate by Matthew Soerens and Jenny Hwang
-The Sunflower: On the Possibility and Limits of Forgiveness by Simon Wiesenthal

Worldview and Worldview Change

-Worldview by Michael Kearney
-Worldview: The History of a Concept by David Naugle
-The Geography of Thought by Richard Wisbett
-Desiring the Kingdom by James Smith
-How Institutions Think by Mary Douglas
-Into Africa: A Guide to Sub-Saharan Culture and Diversity by Yale Richmond
Contextual Education I: Contexts of Ministry

-Memories, Hopes, and Conversations: Appreciative Inquiry and Congregational Change by Mark Branson
-The Art of Theological Reflection by John deBeer and Patricia Killen
-Situated Learning: Legitimate Peripheral Participation by Etienne Wenger and Jean Lave
-Ethnography as a Pastoral Practice: An Introduction by Mary Moschell

Theological German

-Course reader by Dr. Thompson

SBL, Thanksgiving, Finals, and Christmas

2010-11-24T06:13:00.000-08:00

The annual meeting of the Society of Biblical Literature was this last weekend in Atlanta and due to a generous allowance from ACU's graduate school, I was able to attend for free! It was a wonderful first experience, but because of it, as well as Thanksgiving this week, finals next week, and Christmas break the week after that, I will be taking a break from blogging until next semester. Blessings on the upcoming weeks!

Leadership Structures

2010-11-15T19:54:00.000-08:00

Last semester I took a class on church history. One of the many lessons I learned was this: leadership structures in the church are always shaped by their context. This was true in the 1st century with Paul, the 2nd century with Irenaeus, the 3rd century with Cyprian, the 4th century with Athanasius, the 6th century with Pope Gregory I, the 9th century with Pope Leo III, and the 21st century with a host of denominations in America (and the rest of the world). Although many Christians, throughout history and throughout the world, could probably find some form of biblical justification for their leadership structures, there is a reason that most leadership structures in America today look either like a business with a board of directors or a democratic republic. This is not something I think we should lament. There is no getting back to the Bible or the early church, at least not by direct imitation.

Instead, the question we need to ask ourselves is this: how can the leadership structures of the church be normed and shaped by the gospel and the apostolic testimony in scripture? How can we infuse them with the cruciform life of Jesus? How can they embody the power of Jesus' resurrection? Once we ask ourselves these questions, we might need to transform our current leadership structures (likely borrowed from our context or someone else's) into something new. Or, we might need to scrap them and start all over. Or, they might only need tweeking here and there. It just depends on the structure and to what extent it needs redeeming. Regardless of the structure, though, we need to shift our conversations away from "the biblical model of leadership" or "the leadership structure of the early church" or (as many discuss today) "the most effect leadership structures in business and government," and start reflecting deeply on the best way to embody the death and resurrection of Jesus in our leadership structures in our context.

Jeremiah

2010-11-10T10:30:00.000-08:00

At this point in the semester, my Prophetic Literature class has finished studying the book of Jeremiah and is just beginning the book of Ezekiel. Jeremiah is predominantly concerned with judgment against Judah for her unfaithfulness, pretense, and unnatural ways of responding to God's love. However, sprinkled throughout the book are words and signs of hope for deliverance, rescue, and renewal. My favorite passage for this hope is in Jeremiah 3:15-18. As far as I know, the New Testament never directly quotes these verses, but their vivid description of the tangible presence of God reminds me of Revelation 21:22-27. Here are both passages together:

"I will give you shepherds after my own heart, who will feed you with knowledge and understanding. And when you have multiplied and increased in the land, in those days, says the LORD, they shall no longer say, 'The ark of the covenant of the LORD.' It shall not come to mind, or be rememered, or missed; nor shall another one be made. At that time Jerusalem shall be called the throne of the LORD, and all nations shall gather to it, to the presence of the LORD in Jerusalem, and they shall no longer stubbornly follow their own evil will. In those days the house of Judah shall join the house of Israel, and together they shall come from the land of the north to the land that I gave your ancestors for a heritage."
-Jeremiah 3:15-18

"I saw no temple inthe city, for its temple is the Lord God the Almighty and the Lamb. And the city has no need of sun or moon to shine on it, for the glory of God is its light, and its lamp is th Lamb. The nations will walk by its light, and the kings of the earth will bring their glory into it. Its gates will never be shut by day--and there will be no night there. People will bring into it the glory and the honor of the nations. But nothing unclean will enter it, nor anyone who practices abomination or falsehood, but only those who are written in the Lamb's book of life."
-Revelation 21:22-27

Come, Lord Jesus.

The Gospel is Timeless?

2010-11-03T10:08:00.000-07:00

The word "timeless" is often used to describe the gospel. For a while now, that has struck me as very peculiar language with which to describe the gospel. The gospel is certainly not timeless. It is an announcement of a very specific event at a very specific time. It tells the story about a 1st century man from Nazareth who was crucified by the Roman Empire. The gospel is an event in time.

Nevertheless, I think most people are aware of this at some level. When people use the language of "timeless" to describe the gospel, I think what they are trying to say is that the gospel endures. It has a word to speak into every context, every place, every language, every time. The gospel, the announcement of the life, death, and resurrection of Jesus Christ, is a message that has endured from the 1st century to the present and it is a message that will endure forever and ever.

I have been thinking about this lately because I think we need to get this straight in our discourse about the gospel. Basically, I think we need clarity here. We need to be clear that the message we preach is not timeless, not ethereal, not general, not abstract, but time-bound, historical, concrete, specific, and enduring.

Medicine and Healthcare in Early Christianity

2010-10-27T16:28:00.000-07:00

To anyone interested, I highly recommend Ferngren's Medicine and Healthcare in Early Christianity. I have posted my review and response to the book below:

Gary Ferngren’s Medicine and Health Care in Early Christianity is thoroughly researched and overwhelmingly persuasive. Prior to reading this book, I assumed that Christians in at least the first three centuries of the Christian movement would have understood their world to be filled with spiritual forces that regularly intrude upon human life and that are principally responsible for disease and illness. Although I did not believe early Christians rejected medicine or the help of physicians, I would have argued that the normative source of healing in the early church was religious healing, whether through prayer, anointing with oil, or a person with the spiritual gift of healing. And finally, I was totally ignorant of the impact of the early church on health care, medical philanthropy, and the invention of hospitals. After reading Ferngren, each of these prior convictions has been overturned, significantly adjusted, or, at the least, seriously called into question. In what follows, I will discuss each of these topics in light of Ferngren’s work on early Christian attitudes toward and practices of health care, and then evaluate that material on the basis of the witness of the New Testament. Finally, I will evaluate the attitudes and practices toward medicine and healthcare in the contemporary church in comparison to those of the early Christian communities.

Ferngren provides convincing evidence that the early Christians accepted the prevailing Greco-Roman naturalistic nosologies and therefore also their accompanying medicine and physicians. Clement of Alexandria, Tertullian, Origen, the Cappadocians, and Arnobius all demonstrate familiarity with medical theories and terminologies and are willing to appropriate them as analogies for their Christian beliefs. Furthermore, all of them had very positive views of medicine, although they each had some qualifications for its use. The primary concern of many early Christians was that people should not put their trust in the medicine, the physician, or the Greek god of healing, Asclepius, but instead should trust in the true God, the Father of Jesus, as the source for healing. Nevertheless, as long as the Christian continued to rely on God for healing, the early church fathers had no objections to the average Christian receiving medical treatment from physicians. This acceptance of medical treatment from physicians is consistent with the evidence we find in the New Testament, in which there is not a single prohibition against seeing physicians or receiving medical treatment. Moreover, the only reference that Jesus makes to physicians seems to support physicians in their treatment of those who are sick (Matt 9:12).

Not only did the early Christians support the use of medicine and physicians, there is almost no evidence that they practiced miraculous healing at all. Although there is a shift in the 4th century to a more frequent occurrence of miraculous healing and the use of magic, which both seem to have accompanied the large number of converts who entered the church after the conversion of Constantine, religious healing was very rare in the first three centuries of the church’s existence. Ferngren probably overstates the case when he claims, along with Lane Fox, that “we know of no historical case when a miracle or an exorcism turned an individual, let alone a crowd, to the Christian faith” (70). Numerous stories of healing in the Gospels and Acts alone demonstrate the falsity of this claim (Luke 5:15; Acts 5:12-16), but Ferngren and Fox are right in noticing the severe absence of religious healing in the majority of early Christian literature for the first three centuries. The Apostolic Fathers lack any specific mention of contemporary healing practices in their writings; the apologetic literature refers to healing only in a general way and are likely referring to miracles of the apostles, not contemporary miracles; and the fact that early Christians make almost no attempts before the 4th century to discredit the miraculous healing of Asclepius or cite examples of healing in Jesus’ name suggests that physical healing was not a primary emphasis of the early church. Rather than emphasizing healing, the New Testament and the early Christian literature continually emphasize the importance of loving and caring for those in need (Matt 25:26; Luke 10:29-37; Jas 1:27).

The primary objection to this understanding of healing in the early church is that it is inconsistent with the Gospels and Acts. However, such an objection fails to recognize that the miracles of healing performed by Jesus and the Apostles were not considered to be normative for believers in the early church. In fact, no one besides Jesus and the Apostles perform any miracles in the New Testament. Instead, the authors of the Gospels and Acts viewed the miracles of Jesus and the Apostles as signs of the inbreaking of God’s kingdom, fulfillment of prophecy, and confirmations of their respective messianic and apostolic identities. Furthermore, even Paul does not always resort to miraculous healing, but is willing to prescribe traditional remedies for Timothy’s ailments (1 Tim 5:23) and even acknowledges unanswered prayers for healing of his own body (2 Cor 12:7-9).

Although Ferngren recognizes that healing is named three times as a gift of the Spirit in 1 Corinthians 12, he makes no comment about what that text contributes to this conversation (66). This appears to be a significant oversight by Ferngren. Nevertheless, it is difficult to interpret who Paul is referring to when he claims that some have the gift of healing. At the most, this passage would indicate that some members of the Corinthian congregation had this gift. At the least, it could merely be a reference to the gift of healing given to the Apostles who were still living. The silence of the New Testament concerning any miracles performed by anyone other than Jesus and the Apostles suggests that Paul is referring to the living Apostles as bearers of this gift. Nevertheless, these references in 1 Corinthians 12 do create the possibility that some Christians were able to perform miraculous healing in the 1st century and we must acknowledge that fact.

During the intertestamental period, demonology and the practice of exorcism became much more prevalent among Jews in Palestine. Nevertheless, Ferngren maintains that the predominant etiology of disease among Palestinians remained naturalistic. Furthermore, literate representatives of Christians also accepted the natural explanation for disease and did not ascribe causation to demons. This is evidenced by the fact that demons are almost never mentioned in any of the Christian literature outside of the Gospels from the first and 2nd centuries. However, there is a gradual growth in the belief in demons and the practice of exorcism in late antiquity. This began with the surface-level demonology, used primarily for rhetorical purposes, of the apologetic literature, and increased even more with the rise of asceticism in the 4th century, which resulted in the growing importance of the holy man and the increased use of pagan and Christian magic. Nevertheless, the number of Christian physicians and hospitals also grew during this time and Ferngren maintains that the naturalistic etiology of disease remained the dominant worldview.

Ferngren’s basic argument, that the predominant view among all Christians for the first five centuries of the Christian movement was rooted in a naturalistic etiology of disease, is substantiated by and consistent with the New Testament. As Ferngren points out, there is not a single reference to demonic possession among the New Testament epistles, the book of Revelation, or the Apostolic Fathers. Furthermore, every exorcism in the book of Acts is performed by the Apostles. The best explanation of the data is that the early Christians understood Jesus and the Apostles to be unique in the frequency with which they encountered demons and in their ability to cast demons out. The early Christians believed that Jesus’ inauguration of the kingdom of God heightened his conflict with the forces of Satan during his ministry. As noted earlier with reference to miraculous healing, the Gospel writers did not consider Jesus and his apostle’s exorcisms to be normative models for conflict with demons, but instead recognized them as signs of the inbreaking of God’s kingdom and confirmations of their respective messianic and apostolic identities. Furthermore, it is important to distinguish Jesus’ interactions with demons from the demonology of the intertestamental period. Instead of using incantations and magic, Jesus spoke and demons left. This power over demons was unprecedented in the classical world.

The Gospel writers clearly did not think disease was ordinarily caused by demons. They regularly distinguish between Jesus’ healing and exorcism (Matt 8:16); they describe numerous medical conditions without suggesting any spiritual cause (Matt 15:30); and the symptoms describing ordinary diseases and impairments are usually distinguished from those that accompany demonic possession (Mark 5:1-5). However, there are two verses in the New Testament that appear to contradict this view: Luke 13:10-16 and Acts 10:38. Both passages demonstrate cases in which illness is ascribed to demons. To explain these passages, Ferngren suggests that the New Testament authors assumed a naturalistic etiology, but sought to explain illness and disease as resulting from a fallen world ruled by the power of Satan (61). However, Ferngren’s explanation does not do justice to these two passages. Instead of explaining away these two statements, which appear to contradict the normative way of understanding disease in the early church, we should recognize that early Christians were capable of ascribing demonic causation to some illnesses, even if this was not their normative stance.

In his discussion on medical philanthropy and health care, Ferngren emphasizes the radical newness of Christianity in comparison with the classical Greco-Roman world. Where pagans were motivated by love of honor and money, Christians were motivated by compassion and love for their neighbors; where pagans viewed human worth as derived from virtuous living, Christians claimed human worth was intrinsic to every person; where pagans were only willing to help those of their own social class, Christians were dedicated to serving the poor; where pagans were willing to allow abortion and exposure, Christians explicitly forbade such practices; where pagans avoided the sick and dying during a plague, the Christians tended and eventually buried those dying of plague; where the Roman government refused to care for its poor and sick citizens, Christians developed structures and institutions like hospitals and diakoniai to care for pagans and Christians alike; and where pagans limited philanthropic responsibility to families, Christians accepted individual responsibility for philanthropic living. All of these differences are clearly substantiated by the evidence and the drastic difference between Christians and pagans should be recognized for what it was.

Nevertheless, Ferngren undoubtedly exaggerates the difference between pagans and Christians. As Ferngren himself demonstrates, the Greco-Roman world did not unanimously agree on these issues. For example, although Galen does not consider compassion to be an essential virtue for physicians, he argues that the best physician is also a philosopher and thus a lover of mankind. Furthermore, Scribonius Largus, writing in the first century, argues that the ideal physician must be competent and motivated by compassion. Moreover, Ferngren overestimates the average Christian’s knowledge of theology. That is, although the most sophisticated Christians might have practiced compassion and service to the poor as a result of the doctrine of the imago dei, viewed in the light of the incarnation, the average Christian did not likely have such a robust theology driving their work. Thus, although the differences between pagans and Christians listed above are well substantiated by the evidence and were definitely real and significant differences, in practice the differences were likely not so black and white. There were likely Christians who lacked compassion, practiced abortion, and did not serve the poor, while there were likely pagans who were filled with compassion, refused to practice abortion, and were earnest in serving the poor.

I believe Ferngren adequately proves his thesis that the normative model for healing in the early church was not miraculous religious healing, but involved physicians and the use of medicine. Although the early Christians certainly believed in demons, they held to a naturalistic etiology of disease and did not consider exorcism to be the normative way to heal disease. The early church’s practices of compassion, care for the poor and sick, and honoring of human dignity and worth in every person were virtually unprecedented in the Greco-Roman world. Their care for the indigent sick became so widespread and organized that they are credited with the creation of the first hospitals. The early church thus stands as a towering example to the contemporary church in America of what it might look like for Christians to shine as lights in the darkness, to trust in God, and to love their neighbors as themselves.

Baptismal Liturgies

2010-10-20T10:44:00.000-07:00

After reflecting on Tertullian's treatise On Baptism and studying about 50 iconography plates depicting baptism from the first 400 years of church history, I wrote two hypothetical baptismal liturgies for my History of Christianity class. They are both located in distinct and specific contexts and both were experimental on my part. Let me know what you think. Am I lacking theologically at some place? How would members of Churches of Christ receive such liturgies? Are they each contextually appropriate?

Baptismal Liturgy in Tabora, Tanzania, for Alexander Isaiah Ulumye

Reflection

Alexander knows that this baptism has not been rushed. We, along with Alexander, have waited as he took time to study the scriptures, worship and pray to God, get acquainted with the practices and teachings of the church, and serve those in need. The Church does not rashly baptize everyone who asks to be baptized, but instead baptizes those who believe in Jesus Christ, worship and pray to God the Father, and wish to serve others in the power of the Spirit. Today, we acknowledge that Alexander is just such a person.

I wish to remind you of three things before your baptism today. First, the Spirit, whom you will receive from the Father at baptism, is empowerment for mission, for witness. Second, baptism is not something you are going to do, but something you are going to receive. This is God’s act for you. And third, Jesus’ death and resurrection was the decisive victory over sin, death, Satan, and all the spiritual forces of darkness. Your baptism, which is a sharing in the death and resurrection of Jesus, is an announcement, in the presence of God’s angels and church, that Jesus Christ has already won and that you are set free.

Attestation of Faith

(Place hand on Alexander’s shoulder)

Alexander, if you believe in the following affirmations of faith, say “I do.”

Do you believe that Jesus is the Messiah of Israel, the Son of the living God, Lord over everything in existence?

Do you believe that Jesus died on the cross for the sake of the whole world?

Do you believe that Jesus was raised from the dead by the Father and through the power of the Holy Spirit?

Do you renounce sin, death, the Devil, and all spiritual forces of darkness?

And do you commit, from this day forward, to follow Jesus Christ and seek to be like him?

Promise of Salvation and Baptism

Because of your confession before these witnesses, in a few moments I am going to baptize you into the death and resurrection of Jesus, that his story would become your story, that by sharing in his death your old self might be put to death, and that by sharing in his resurrection you might be raised to new life, clothed with Christ, and receive the gift of the Holy Spirit.

Alexander Isaiah Ulumye, I now baptize you in the name of the Father, Son, and Holy Spirit.

And now, behold: the old has gone, the new has come! Alexander, in Christ there is no longer Wanyamwezi or Wasukuma, Tanzanian or Kenyan, rich or poor, male and female, but we are all one body, the body of Christ. Welcome to the body!

(We exit the river and stand before the congregation)

Welcome by Church

Church, if you consent to the following questions, say “we do.”

As witnesses to this baptism, do you confirm the truthfulness and authenticity of Alexander’s confession today?

As already members of God’s church, do you receive and welcome this new brother into the church today?

By receiving this brother into your midst, you now have a responsibility to Alexander: to love him as Christ has loved you, to worship and pray and commune with him as a brother in Christ, and to hold him accountable to way of Jesus Christ. Do you accept this responsibility?

Anointing and Prayer

Alexander, we now anoint you with the oil of thanksgiving. Praise be to the Father and to the Son and to the Holy Spirit. Amen.

Let’s pray together: Almighty Father, maker of heaven and earth, we thank you for calling Alexander to be your child and your disciple. We pray that you would give him your Spirit to teach him the way of Jesus Christ and to enable him to be a witness to his neighbors. May your love, grace, and fellowship be with him always. Amen.

Baptismal Liturgy in United States for Garrett Matthew East

Reflection

1 Corinthians 1:27-29 says this: “But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, things that are not, to reduce to nothing things that are, so that no one might boast in the presence of God.” Every baptismal service is an enactment of this verse. The wise say that it is foolish and despicable to think that God uses something as inane as water to bring life; the strong say that is weak and pathetic to trust in God rather than yourself for salvation. But today, we will see before our eyes that God chooses the weak, the foolish, the things that are not, so that no one can boast before God.

Just as, in Genesis 1, the Spirit of God hovered over the face of the waters at creation, so the Spirit will hover over these waters at this new creation.

Just as, in Genesis 1, water was the first to receive the command to bring forth living creatures, so water will be commanded today to bring forth new life for Garrett.

And just as, in Exodus 14, Israel was brought forth from the land of Egypt and the tyranny of Pharoah by crossing through water, so you too, Garrett, will be brought forth from the land of sin and the tyranny of Satan through the waters of baptism. And you will be set unconditionally free.

Witness of Mentor

Over the past three months, Bob Jones has served as the mentor and spiritual guide for Garrett as he has prepared for baptism. They have prayed, served, fasted, studied, and worshiped together.

Bob, have you seen evidence of repentance and faith in Garrett’s words and deeds?

Do you attest to the authenticity of Garrett’s decision to follow Jesus?

And do you commend Garrett to God’s church as ready for baptism?

Confirmation of Individual by Church

Church, if you consent to the following questions, say “we do.”

After hearing Jordan’s testimony, do you accept and welcome this new brother, Garrett Matthew East, into the church today?

As stewards of God’s gift of baptism, do invite Garrett to be born anew in the waters of baptism?

By receiving this brother into your midst, you will have a responsibility to Garrett: to love him as Christ has loved you, to worship and pray and commune with him as a brother in Christ, and to hold him accountable to way of Jesus Christ. Do you accept this responsibility?

Confession of Apostle’s Creed

(Place hand on Garrett’s shoulder)

Garrett, if you wish to receive baptism today, repeat after me:

I believe in God, the Father almighty, creator of heaven and earth.

I believe in Jesus Christ, God's only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; he descended into hell. On the third day he rose again; he ascended into heaven, he is seated at the right hand of the Father, and he will come to judge the living and the dead.

I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

Baptism and Presentation

Because of your confession before these witnesses, Garrett Matthew East, I now baptize you in the name of the Father, Son, and Holy Spirit.

And now, behold: the old has gone, the new has come! Garrett, in Christ there is no longer American or Mexican, African or Asian, rich or poor, male and female, but we are all one body, the body of Christ. Welcome to the body!

New Clothes, Anointing, Prayer

(Garrett enters the assembly with new white clothes on and moves to the front)

Garrett, these new clothes are a symbol of the fact that you have now been clothed with Christ in baptism. We now anoint you with the oil of thanksgiving. Praise be to the Father and to the Son and to the Holy Spirit. Amen.

Let’s pray together: Almighty Father, maker of heaven and earth, we pray that you would enable Garrett to receive and enter into your kingdom. We pray that you would give him your powerful Spirit to enable him to live into that kingdom. And we pray that you would keep his eyes focused on Jesus Christ, your Son, who has shown us how to live a kingdom way of life. We pray in the name of Jesus and by the power of the Spirit. Amen.

Studying Theology and Remaining Spiritually Healthy

2010-10-13T11:33:00.000-07:00

I read a book this year titled, "A Little Exercise for Young Theologians," by Helmut Thielicke. It is a must-read for anyone who wishes to study theology or scripture in depth. In response to this book, here are some of my reflections on how to study theology and remain spiritually healthy:

During the hiatus between what a student of theology knows intellectually and knows experientially, a student must learn to practice silence and listening. He or she must learn to hold their tongue in conversations and in church, and must listen to the voices of others. In addition to learning to be silent and listen, the student must also remain firmly rooted in a local church, realizing that the people who make up the church are the theologian’s reason to practice theology. The theologian must recognize that these people know how to live the Christian faith and have truly lived it out, without the assistance of “good” theology, for most of their lives. The local church has must to teach the young theologian. Therefore, the student of theology must listen to, learn from, watch, imitate, pray for, and love his or her local congregation. He must remain especially involved in the life of the local church in order to remain faithful to his calling and to learn the problems and concerns that the church is facing. Furthermore, the young theologian must submit to the questioning of his local congregation, whenever they call into question his theology, his faithfulness, or his life.

The student of theology must also use theology to make people healthy, rather than sick. He must discipline himself to refrain from arrogance and showiness. He must be especially careful when using theological vocabulary and language, so that he does not use this to demonstrate his superiority or silence the voices of people who are less educated than he is. The theological student must also be careful about accepting any theological view or idea that is attractive or appealing to him. He must be slow in accepting these views and work to compare them with tradition, scripture, the church, and their practical implications.

Finally, the theological student must be continually on his knees in prayer. He must avoid the spiritual disease that causes one to address God in the third person, rather than the second person. God cannot simply be the object of one’s study, but must be a person we address. Along with prayer, the student must immerse himself in the reading of scripture. The reading of scripture cannot be only for the sake of the next lesson or sermon, but must also be for the nurturing of his own life and faith. And last, the young theologian must continually seek to practice the theology he has studied. He cannot remain in an ivory tower, thinking about God and faith. He must do that which he believes. Standing with the church, he must practice the theology he believes in.

Philosophy of Mission

2010-10-06T09:03:00.000-07:00

In order to demonstrate the commitments and aims of our mission team, we have drafted this document to share with churches and individuals who are interested in supporting us. Please feel free to share any critiques, questions, suggestions, or comments.

Missions Philosophy

Philosophy Statement:

Our team will practice and proclaim the story of God’s interactions with and love for the world to the un-reached people in Tabora, Tanzania, with the goal of establishing Christian communities throughout the Tabora region that are both consistent with the Nyamwezi culture and rooted in Jesus Christ.

Principles:

Team: For both practical and biblical reasons, our team is committed to working together for the sake of the gospel. Biblically, we are convinced that the gospel calls us to be a part of God’s people and therefore in order to be faithful to that gospel and in order to faithfully witness to that gospel, we must not work alone, but must participate in God’s mission together. But also practically, we know we will need each other for encouragement, accountability, support, and that our diverse gifts and personalities can all work together on behalf of God’s mission.

Imitation of Jesus: As disciples of Jesus, our lives will be shaped and modeled after his. We will practice the servant-hood, self-sacrifice, and love for others that characterized Jesus’ ministry. When we proclaim Jesus’ life, death, and resurrection, we will testify to the truth of our claims with our lives.

Contextualization: Our team will work as hard as we can to not simply transplant a Western-style faith and church to the Nyamwezi people. Rather, we will position ourselves as learners in their society, looking for ways the gospel connects with their culture and listening to the ways the Nyamwezi hear, tell, and experience the gospel. We will trust in God to create a faith and church that is both faithful to the gospel and also a fresh expression of the gospel in their culture.

The Holy Spirit: Assuming that God was and is already at work in the hearts and lives of the Nyamwezi people, our team will seek to discern where God is already at work and join him there. Furthermore, we will trust in God that the Holy Spirit will constantly be working in the lives of the people while we are there and we trust that it is the Holy Spirit, not us, who will ultimately be the one leading people to faith and repentance in Christ.

Goals:

Church Communities: Our primary goal is to establish churches throughout the many villages inhabited by the Nyamwezi. The number and location of these churches is impossible to predict prior to beginning our work, but we are trusting that God will lead us to the right people and places and that he will work through us (and others) to create vibrant communities of faith among the Nyamwezi people.

Self-Giving Churches: In establishing these churches, our aim is to cultivate communities that not only exist for the privileges, blessings, and joys of being members of God’s people, but also seek to live for others, embrace the demands of the gospel, and work towards sharing the gospel with their neighbors throughout Tabora. We want to establish churches that understand the relationship between their new life in Christ and service to others, between a new resurrection hope and the transformation of their communities, and between the salvation they receive and the challenge to offer that salvation to others.

Local Theology, Local Leadership: From the beginning of our work, we will be looking for emerging leaders in the church. We desire for the Nyamwezi people to take the leadership positions within their church as soon as they are able to. Furthermore, we desire for these local leaders to become theologians for their communities, looking for ways that the gospel intersects their culture in ways that we are unable to see from the outside.

Partnership: Finally, we hope to build partnerships between the Nyamwezi churches and ourselves, between the Nyamwezi churches and American churches, and between the many different churches that we intend to establish there. We desire neither dependency nor independency; instead, we desire for inter-dependency and mutual accountability. We want the Nyamwezi churches, American churches, and ourselves to see each other as partners in the gospel.

Why Your Anthropology Matters

2010-09-29T11:33:00.000-07:00

I want to go back again to my post from 2 weeks ago. How does one’s view of human nature after the Fall effect how someone ministers? This is one area of theology that significantly matters for ministry. For example, if you only subscribe to number 1, then your preaching, teaching, counseling, and evangelism should sound something like this, “Repent.” “Stop it.” “Do this.” “Don’t do that.” On the other hand, if you subscribe to number 3 or 4, you are probably baptizing infants to wash away the sin and guilt of Adam and then relying on the irresistible grace and power of God to save, transform, and renew the image of God in humans.

What should your ministry look like if you are only willing to go as far as 2?

First, you have to recognize the need for the Spirit. You cannot just trust that people will do better on their own. Humans need empowerment from God in order to live the way God wishes them to live. They need strength from beyond themselves. In order to submit to God’s power and Spirit, I think we have to train people to practice spiritual disciplines. We need to teach people those rhythms and patterns of life that have been practiced by Christians for 2,000 years. Prayer, fasting, solitude and silence, Bible reading/study/meditation/memorization, and simplicity are some of the best disciplines I know of.

Second, because I am not willing to go as far as 3 and 4, I think there is a place for sometimes saying, “Stop it. Repent. Do this. Don’t do that.” People are able to make choices, both good and bad, and I am willing to ask them to make the right choices.

Third, because I also believe in 1, I believe our context and community matters. Because we live in a world of violence, greed, and hatred, we need to be a part of a community where we can learn and practice peace, generosity, and love. Although I don’t want to advocate for isolation from the world, I do think it is important that Christians are immersed in the counter-cultural community known as the Church.

And fourth, our teaching, preaching, counseling, evangelism, and conversations ought to help mold and shape the worldview with which people conceive and understand the world and what it means to be truly human within the world. As ministers, we must seek to change the paradigms with which people construe human existence and teach them to see with the lenses of the cross and resurrection.

Is Jesus More Like Me or Adam?

2010-09-22T08:59:00.000-07:00

Here are some scattered thoughts and questions:

How fully did Jesus participate in the human situation? Was he a pre-Fall human or a post-Fall human? Continuing the categories from my last post, Jesus clearly was born into 1, but did he participate in 2, 3, or 4? Was Jesus more like Adam or more like me?

Romans 5:12-21 seems to indicate that Jesus is more like Adam, a second Adam. However, instead of disobeying God as Adam did, Jesus demonstrates absolute faithfulness and trust in God. “Just as sin entered the world through one man, and death through sin…how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!”

One of the remarkable aspects of the life, death, and resurrection of Jesus is that he not only showed us what a fully human life looked like by trusting God from birth to death to resurrection, but he also created the possibility for us to live that life as well. He blazed a path for us to follow and then enabled us to follow him through it. He did this, first, by inaugurating the new age, the kingdom of God. We are now invited to enter into that kingdom and live lives congruent with that kingdom. Second, Jesus sent us the Holy Spirit, which empowers us and energizes us to live the life that God calls us to. The Spirit enables us to live a kind of life that we could not live prior to its coming. And third, Jesus allows humans, those with a sinful nature, to participate in the divine nature, and thus have our sinful nature conformed to God’s nature (steadfast love and faithfulness).

How Far Did We Fall?

2010-09-15T13:32:00.000-07:00

It seems self-evident that after the event of the Fall, something happened, something changed. Genesis 3 and on seems a lot different than Genesis 1-2. Something seems to have interrupted the peace and harmony of Eden. So, the question theologians and biblical scholars have been asking for thousands of years is: what exactly changed?

One of my professors at ACU helpfully set out the four options for what changed this way:

1. In a fallen world, our circumstance/environment has changed. That is, we are born into a world full of sin, greed, malice, immorality, hatred, murder, war, genocide, lust, and idolatry. When God breathed life into Adam, the world did not look this way.

2. In a fallen world, humans have acquired an ontological taint, which is known in scripture as a sinful nature. Humans are not quite as free as Adam was. Instead, they are now ontologically inclined to sin.

3. In a fallen world, humans now have a depraved nature. That is, the image of God has been totally obliterated in humanity. Humanity has lost the ability to even seek after God; God must take all the initiative in rescuing us.

4. In a fallen world, every child that is born inherits the guilt of Adam. There is no such thing as an innocent child, for every child is born guilty of sin.

So, how far did humanity fall when we fell? I am willing to say 1 and 2. What about you?

Side note: As far as I know, anyone who buys into number 2 also buys into number 1. Anyone who buys into number 3 also buys into numbers 1 and 2. And anyone who buys into number 4 also buys into the other 3. Correct me if I am wrong about this. However, a common mistake among both theologians and lay people is to conflate numbers 2-4 and assume that anyone who believes 2 also believes 3 and 4 (or that anyone who believes 3 also believes 4). This is just simply not true and can be very harmful to dialogue.

Learning to Love One Another and Praise God at the Same Time

2010-09-08T20:24:00.000-07:00

Oh, the depth of the riches of the wisdom and knowledge of God!
How unsearchable his judgments,
and his paths beyond tracing out!
Who has known the mind of the Lord?
Or who has been his counselor?
Who has ever given to God,
that God should repay him?
For from him and through him and to him are all things!
To him be the glory forever! Amen. (Romans 11:33-36)

I could not stop repeating these words over and over again at our team rereat last month as teammate after teammate shared their story with the rest of the team. During the retreat, we spent about 7-8 hours sharing our stories with one another. It was an overwhelming experience of the power and the wisdom and the knowledge and the glory of God. At the end, we erupted into praise. One of the most fitting songs we sung was the Doxology:

Praise God from whom all blessings flow!
Praise him all creatures here below!
Praise him above ye heavenly hosts!
Praise Father, Son, and Holy Ghost!
Amen.

Is there a better way to learn to love another person than listening to their story? Is there a better way to understand another? To trust another? To praise God for the other? I can't think of any better way. All ten of us walked out of that room trusting, understanding, and loving one another more deeply than before. And even though all of our attention was devoted to focusing on each individual and their story of darkness and light, brokenness and healing, sin and forgiveness and grace, we could not get the word "God" off of our lips. Although these stories were about my teammates, they were really about God and it was impossible to reflect back on our stories without referring to God as the main subject.

One of my favorite passages in Romans is the one quoted above. It comes in the middle of Paul's lengthy theological discussion about the mysterious ways that God works to accomplish his purposes in the world. Romans 11:33-36 almost seems out of place in the theological discourse of Romans 9-11. It is placed right at the heart of Paul's argument and seems to interrupt Paul's thoughts right at their climax. And yet, as Paul contemplates God's working in the world, he can't help but exclaim praise for God. His telling of God's work erupts into praise. He is breathless and awestruck before the majesty of God. As I listened to my teammates stories last month, I understood what Paul must have been feeling.

Oh, the power and goodness and greatness and glory and splendor of God!
How mysterious and wonderful and foolish and weak and powerful and wise are his acts!
Glory be to the Father and to the Son and to the Spirit!
His love endures forever!

Introducing Our Teammates

2010-09-01T07:54:00.000-07:00

My mom has pointed out to me that I have never mentioned my teammates names on here before. So, without further ado, here are the names, as well as short biographies, of each of my teammates:

Adam and Katy Hacias

Adam and Katy Hacias have had very different journeys in receiving their calling to the mission field. Katy grew up in a church in Minnesota that was very missionally minded. She went on her first mission trip at 15 with a two-week trip into Mexico to work with a church that was recently planted there. Her pastor affirmed her in mission work and selected her to go to Guatemala when she was 18. She never felt as though God was calling her to missions in Central and South America, and so she was confused by the constant affirmation she was receiving to go into a missionary life. Then when she was a senior in college, she went through a time of deep spiritual cleansing and renewing with the Lord, and she heard his calling for her to be a missionary in Africa.

Adam grew up in a solid Christian home with parents who stressed the importance of a good relationship with our Savior. Even so, he was content to stay local his entire life and had no desire for travel, let alone a life of mission work. It wasn’t until his fourth year of college that he agreed to take part in a two-week mission trip to the Dominican Republic. One summer later, he found himself traveling to Uganda, Africa, for a six-week mission internship. Through these two experiences, the Lord flipped the switch in Adam’s mind from “Why do I need to travel to share Jesus?” to “Why not travel to share His message?” After that, Adam knew the Lord is the one who formed this team and wanted him to be part of it. Adam’s lifelong prayer was for God to be clear on how He wanted to use Adam’s life, and that prayer was answered. Adam merely accepted the call.

Both Adam and Katy graduated in December of 2007 before marrying in August of 2008 and joining the team that fall. Katy earned a Bachelor’s degree in Biblical Studies, while Adam earned his Bachelor’s in Secondary Education. Katy is seeking a Graduate Program that will directly benefit the team’s work in Tabora. Adam currently is a high school math teacher as well as a basketball coach for the school’s freshmen boys’ team. In this time of preparation, Adam and Katy have found helpful mentors in John and Sara Barton, former missionaries in Uganda, Africa, who have met with the team often to provide guidance and insight.

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Ty, Brandi, Brehm, and Lucas Warczinsky

“A string of thread in a tapestry, though its colors brightly shine – will it ever know its purpose in the pattern of the grand design?”

Ty Warczinsky came to Rochester College to play basketball. Nothing more. Nothing less. I, Brandi, came to Rochester College to gain spiritual knowledge and get my teaching degree. Both of us accomplished our goals and were transformed in the process. God had more for us than we had planned for ourselves, as he always does.

Before I ever knew Ty, I went on a mission internship to Mbarara, Uganda, in 2004. From that moment on I knew that missions would always be an integral part of my life. Ty, still essentially a stranger to me, went on the same internship in 2006; he came away knowing he was called not only to be a missionary but also to be baptized in the name of Jesus Christ and live more actively for his Kingdom. Our paths collided shortly after Ty’s return from Africa, leaving us unaware that our experiences in Uganda would bind our futures forever. As our friendship blossomed, we fell in love and were married in the summer of 2007. In the meantime, Ty and his close friend David had started meeting with the intention of forming and Africa-bound mission team. Our team of four couples (now five) officially committed on October 11th, 2008.

Ty and I were educated at Rochester College, as previously established. I graduated with my teaching degree and a major in Language Arts; I have been teaching middle school English in Rochester Hills, Michigan, for four years. Ty graduated with a degree in history and sports management. He has worked for a nonprofit organization in an after school program in Detroit and is currently pursuing his Master of Missional Leadership degree through Rochester College’s new graduate program. We have two beautiful boys: Brehm is shortly shy of two, and Lucas is one month old. Little did we know that God, the master designer, would accomplish all of this with our lives. We hope to continue to grow as a family in Tabora, Tanzania, beginning the fall of 2013.

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David, Krystal, and Eden Rotberg

David Rotberg grew-up in various cities throughout the Metro-Detroit area. David attended Rochester College from 2004-2008 where he majored in elementary education for the first few years. After a Ugandan internship in 2006, his major changed to a focus in ministry and religion. David led and was involved in many short-term mission trips to Louisiana, Chicago, Dominican Republic, etc. David interned at Rochester Church of Christ for one full year also while in college. After graduation, David began working as a certified Montessori teacher in Farmington Hills, Michigan where he is the head elementary teacher. David attends Rochester College and Lipscomb University pursuing his Masters in Christian Ministry.

Krystal Rotberg grew-up in a small town outside of Flint, Michigan. Krystal attended Rochester College from 2001-2005 and received a degree in Interdisciplinary Studies (Biology and Behavioral Science). She was part of the 2004 Ugandan Internship and in 2005 traveled back to Uganda and Rwanda for a medical internship. The following summer she traveled to Panama for a short-term medical mission trip. In 2008, she graduated from nursing school and currently works as a Registered Nurse.

David and Krystal met at Rochester College. They both have a passion for missions and ministry. African missions is what brought David and Krystal together. They were married in September 20, 2008. In January 2010, Eden Erin Rotberg was added to the family.

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Joe, Erin, and Gianna Howard

Joe and Erin met in 2002 while students at Rochester College. Erin had always had a passion for foreign missions since becoming a Christian, while Joe had never considered it until meeting Erin. A year after they started dating, they participated in a nine-week mission trip in Bangkok, Thailand; and, after going, they decided that they wanted to commit their lives to sharing and nurturing the message of Jesus in areas where Christians were the minority.

Joe grew up in central Ohio, and attended David Lipscomb University for his first two years of college. While there, he taught class and preached each Sunday at the Commerce Road Church of Christ in Commerce, TN. Wanting to be a little closer to his family, he transferred to Rochester College in 2001, and there completed an Accounting degree, with a minor in Biblical Studies. Although pursuing a degree in a business-related field, he continued to be involved in ministry efforts, helping to co-lead the missions/volunteer group at Rochester College, and also participating in two summer mission trips to Bangkok, Thailand. He and Erin were married in 2005. While attending Troy Church of Christ, Joe and Erin co-taught the Teen Bible class. A few years later, while at the Rochester Church of Christ, they helped in teaching a class for young adults. Joe currently is self-employed, doing sales and customer service work.

Erin grew up just outside of Flint, Michigan. She started attending Rochester College in 2000, with the hopes of majoring in Missions, but it was not currently offered. She later earned a degree in Social Work, with a minor in Youth and Family Ministry. In college, she was involved in on-campus ministry efforts, such as being a Christian Ministry Intern and a co-leader of the same missions/volunteer group as Joe. Also, while in college, she went on a summer mission trip to Honduras, as well as two summer mission trips to Bangkok, Thailand. She currently works as a nanny for a young boy. Also, she cares for Joe and Erin’s first child, Gianna, who was born in November 2009.

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Garrett and Stacy East
Stacy was born in Tucson, Arizona, in 1986, to Christian parents. As a daughter of a preacher, Stacy has been actively a part of the church for all of her life. Stacy knew as early as middle school that she wanted to serve as a foreign missionary. In 2004, Stacy enrolled in ACU to major in Elementary Education with a certification in special education, which she hoped would one day lead her to the mission field.

Born to Christian parents in Austin, Texas, in 1987, Garrett has been a part of the church his entire life and has always had a love for God’s Word in scripture and a passion for telling others about the story of Jesus. In the Summer of 2005, Garrett received a calling to ministry. In response, he enrolled at ACU in the Fall of 2006 to major in Biblical Text, still unsure of what aspect of ministry God was calling him to.

Stacy and Garrett have been together ever since meeting each other on Garrett’s first day on the ACU campus in 2006. Almost immediately, Stacy began sharing her passion for missions with Garrett and from the day they met to the present, their passion and love for foreign missions has only grown and their calling to this aspect of ministry has been continually reaffirmed.

After participating in a two-month internship in Jinja, Uganda, Stacy and Garrett felt a strong pull towards working in East Africa. During this internship, they also met Adam and Katy Hacias who, by the end of the summer, invited Garrett and Stacy to meet the rest of their mission team. After meeting the rest of the team in March of 2009 and getting married in May, they officially committed to the Tabora Mission Team in August of the same year. Stacy is currently a teacher in a special education classroom and Garrett serves as a campus and youth ministry intern at Highland Church of Christ, while also beginning graduate school to pursue a Masters of Divinity focused on foreign missions.

Fall Classes

2010-08-25T08:23:00.000-07:00

This week I began my first semester of graduate school. I am excited about the next few years of rigorous study, deep spiritual formation, and mentoring from professors. Here are the courses I am taking this semester, along with their required reading.

History of Christianity I, taught by Dr. Jeff Childers
Books:
o Bettenson. Documents of the Christian Church.
o Cook. Medieval World View.
o Ferguson. Church History, Volume One.
o Ferngren. Medicine & Health Care in Early Christianity.
o Griffith. Church in the Shadow of the Mosque.

Foundations of Theology and Ministry, taught by Dr. Jeff Childers
o Murphy. Reasoning and Rhetoric in Religion.
o Veling. Practical Theology.
o Tanner. Theories of Culture.
o Jacobs. Theology of Reading.
o Camp. Finding Your Way.
o Kinast. What are they Saying about Theological Reflection?
o Childers. Crux of the Matter.

Advanced Intro. to the Old Testament, taught by Dr. Glenn Pemberton
o Collins. Introduction to the Hebrew Bible.
o McKenzie. To Each Its Own Meaning.
o Matthews. Old Testament Parallels.
o Hopkins. Journey Through the Psalms.
o Baker. Tight Fists or Open Hands? Wealth and Povert in O.T. Law.

Prophetic Books: Jeremiah and Ezekiel, taught by Dr. John Willis
o Brueggemann. Jeremiah. (2 vols.)
o Allen. Ezekiel 1-19. Word Biblical Commentary.
o Allen. Ezekiel 20-48. Word Biblical Commentary

Let Us Adore

2010-08-22T08:38:00.000-07:00

Let us adore the everliving God
and render praise unto Him,
Who spread out the heavens
and established the earth.
And his glory
is manifest throughout all the earth

He is our God
He is our God
There is no one else!

Why the Church Matters

2010-08-17T14:21:00.000-07:00

Several weeks ago I was approached by Sara Barton to write an essay in an upcoming issue of New Wineskins magazine. This issue is focusing on What Really Matters and has included excellent essays on Why Mission Matters, Why Justice Matters, Why Community Matters, Why Theology Matters, Why Preaching Matters, and Why Reading Scripture Matters. I chose to write on the topic of Why the Church Matters. This is a topic I care deeply about and this essay will be my first ever published essay. Please go check out my essay here.

The Magnificat

2010-08-15T09:47:00.000-07:00

Here is one of the few thoroughly Trinitarian songs sung in Churches of Christ. I love it!

My soul magnifies the Lord
My spirit rejoices in God my savior
My soul magnifies the Lord
My spirit rejoices in God.

Glory be to God the Father
Glory be to God the Son
Glory be to God the Spirit
Glory be to God.

He has been mindful of His servant
He has been mindful of me
I will be blessed forever, forever
I will be blessed by the Lord.

God alone is mighty, mighty
Our God alone has done great things
God alone is worthy, worthy
Holy is His name.

The Sermon on the Mount and Ephesians

2010-08-11T15:03:00.000-07:00

Four years ago, one of my professors at ACU told my freshmen Bible class that an enormous amount of problems at churches would be solved if ministers, elders, and deacons were all made to memorize the Sermon on the Mount (Matthew 5-7). I believed him (and still do). Because of his conviction, he required our entire class to memorize the Sermon on the Mount by the end of the semester for a test grade. Four years ago I knew every word of the sermon by heart, but over the last few years I have let it slip from my memory. A couple of weeks ago I decided to remedy this and began re-memorizing it. This time, I hope not only to memorize Jesus' words cognitively, but to dwell in them, or rather, to let them dwell in me. I want to download them deep into my heart and let God's Spirit use them to mold me into a more faithful follower of Jesus.

At about the same time that I had this conviction, I heard a sermon by N.T. Wright in which he urged young ministers and leaders in the church to memorize the entirety of Paul's letter to the Ephesians. Wright claims that if young leaders would commit themselves to this task, it not only prove to be a gift to them, but a gift through them. He is convinced that "the message of Ephesians is a message which will equip you to be God's people for tomorrows world in some very specific and exciting ways which we are going to need" and then goes on to elaborate what those ways are. I believed him and so did my wife. As a result, my wife has already begun to commit it to memory and I intend to do the same once I finish learning the Sermon on the Mount.

In my experience, memorization of scripture is always worth the time and effort I put into it. I believe God uses those scripture verses that I have downloaded deep into my heart to continue to mold and shape me in ways that I can't keep track of. Furthermore, the longer I have carried these verses with me in my mind and in my heart, the more I have come to understand them and the more meaningful they have become for me. I would encourage all Christians to take the time and effort to commit parts of scripture to memory. It doesn't have to be entire books like Ephesians. As I starting place, I would suggest Philippians 2:5-11, Colossians 1:15-20, Deuteronomy 6:4-9, and Exodus 34:6-7.

Jesus Let Us Come to Know You

2010-08-08T09:35:00.000-07:00

Although I primarily practice Christian spirituality cognitively, I strive to know God more personally, intimately, and emotionally. Toward that end, some of the songs I most love and need to sing are those like the one below.

Jesus let us come to know you
Let us see you face to face
Touch us, hold us, use us, mold us
Only let us live in you

Jesus draw us ever nearer
Hold us in your loving arms
Wrap us in your gentle presence
And when the end comes bring us home

Retreat

2010-08-04T08:19:00.000-07:00

My team just returned from a one week retreat in Springfield Missouri. It was a wonderful week for our team and I might share more about the weekend in the future. For now, let me share the schedule for the retreat to give you an idea of what it looked like:

Thursday

8-9am- Breakfast
9-12pm- Big Picture and Prayer time/stations; Set the tone
12-12:30pm- Solitude
12:30-1:30pm- Lunch
1:30-4:30pm- Testimonials, pray over each person after they finish sharing
4:30pm- Dinner
6pm- – Evening devotional
7pm- Fun night

Friday

8-9am – Breakfast
9-10am – Team building activities/games
10-12am –Church Planting
12-12:30pm – Solitude
12:30-1:30pm- Lunch
1:30-3:30pm – Review Myers/Briggs, Conflict resolution
3:30-6pm- Women’s and Man Thing
6-7pm – Dinner
7pm -Spiritual Questionnaire/ Doctrinal Beliefs
After– Games/sleep

Saturday

8-9am – Breakfast
9-10am – Team building activities/games
10-12pm – Basic meeting discussing budget/money, Fundraising
12-12:30pm- Solitude
12:30-1:30pm – Lunch
1:30-6pm – Phase doc./ Timeline
6-as long as we want – Dinner, fun night but going out

Sunday

8-9am – Breakfast
9-12am – Class and Church
12-1:30pm – Lunch
1:30-6pm – Finish anything left uncompleted
6-7pm – Dinner
7-7:30pm – Evening devotional
7:30-10pm – Time of blessing/affirmation? Or just fun last night with games/free time

Wonder, Merciful, Savior

2010-08-01T08:43:00.000-07:00

Wonderful, Merciful, Savior
Precious, Redeemer, and Friend
Who would have thought that a Lamb
Could rescue the souls of men
Oh you rescue the souls of men

Counselor, Comforter, Keeper
Spirit we long to embrace
You offer hope when our hearts have
Hopelessly lost the way
Oh, we hopelessly lost the way

You are the One that we praise
You are the One we adore
You give the healing and grace
Our hearts always hunger for
Oh, our hearts always hunger for

Almight, infinite Father
Faithfully loving Your own
Here in our weakness You find us
Falling before Your throne
Oh, we're falling before Your throne

Book List

2010-07-28T12:54:00.000-07:00

My younger brother Mitchell is going to be a senior in high school this year. After graduating, he intends to study at ACU to become a preacher. Once my older brother, Bradley, and I discovered Mitchell's desire to preach, we immediately began crafting a list of must-read theological, ministerial, and missiological books. Of course, the list was about 100 books too long, so we cut it down to 12 books, enough for him to read 1 per month before beginning his studies at ACU. Bradley and I consider these to be among the best Christian books any person who is interested in going deeper into Christian belief and practice should read. I'm not sure if Mitchell will get a chance to read them all, but even if he reads 1 or 2 of them, they will surely be a great blessing to him and his future ministry. Before sharing the list, I should add that Mitchell has already read Barbara Brown Taylor, Arthur McGill, and Shane Claiborne, three authors who might have made this list if he had not already read them.

Mitch's Pre-ACU Book List

1. Mere Discipleship by Lee Camp
2. Simply Christian by N.T. Wright
3. Surprised by Hope by N.T. Wright
4. After you Believe by N.T Wright
5. The Way of the Heart by Henri Nouwen
6. The Tangible Kingdom by Hugh Halter
7. Celebration of Discipline by Richard Foster
8. Resident Aliens by Stanley Hauerwas
9. The Politics of Jesus by John Howard Yoder
10. The Cost of Discipleship by Dietrich Bonhoeffer
11. The Unsettling of America by Wendell Berry
12. The Story of Christianity by Justo Gonzalez

Hear, O Israel!

2010-07-25T08:36:00.000-07:00

Here is another one of my favorite worship songs that is just scripture put to music:

Hear, O Israel!
The Lord thy God is one God.

And thou shalt love the Lord thy God with all of thy heart
And thou shalt love the Lord thy God with all of thy soul
And thou shalt love the Lord thy God with all of thy mind
And thou shalt love the Lord thy God with all of they strength.

Hear, O Israel!
The Lord thy God is one God.

Spiritual Autobiography, Part 3

2010-07-21T12:24:00.000-07:00

The third theological shift I experienced was in the area of eschatology. I owe this shift almost entirely to N.T. Wright. For almost my entire life I believed that the Christian hope was that when we die, our souls get to spend eternity in heaven. More than that, I believed that the reason people should become Christians is so that they might live forever with God in heaven.

My senior year of high school, however, I encountered the writings of N.T. Wright. Wright gave me an entirely new set of lenses with which to read Scripture, beginning with Genesis 1 and ending in Revelation 21 and 22. The simple observation Wright made about Genesis 1 is this: God made the world and said that it was good. I had read Genesis 1 probably a hundred times before and yet I never realized that that statement ran contrary to what I had heard so many times before: the world is evil and God will one day destroy it. Moving to Revelation 21, Wright drew my attention to the movement that occurs there: the new Jerusalem comes downward! Heaven and earth are made new! God makes his dwelling on earth! Wright began to draw my attention to what lies between the beginning and ending of our Bibles. In Genesis 12 God calls a people to be the means through which he will bless and rescue the entire world. In Isaiah 65 God dreams of a new creation. And in the resurrection of Jesus God begins that new creation right in the middle of history. Furthermore, the resurrection is not a metaphor for our souls going to heaven to be with God—it is the act, when Christ returns, in and by which God will give us new bodies, empowered and animated by the Spirit.

This new way of reading Scripture has obvious implications for all of the Christian life. Christian hope is not defined by getting to live in disembodied bliss for all eternity. Rather, Christian hope is that one day Christ will return and God will make all things new, including the earth and our bodies! More than that, with the advent of Jesus, through his incarnation, his announcement and inauguration of the kingdom of God, and his death and resurrection, God has already begun this act of new creation in the middle of history. And every day God is working to further his kingdom in the world. And it is because of God’s ongoing work in the world that he has called the Church into existence. The Church is called to be a people who live eschatologically. That is, we are called to embody the kingdom of God in our communal life on a daily basis. We must resist being conformed to this age because we are being conformed to the age to come. Right now, prior to the consummation of the new creation, in the midst of a rebellious, violent, greedy, and selfish world, we are called to embody the faithfulness, peace, hospitality, and community of the new creation, in which God will reign forever and ever.

After all that has been said above, I hope it is clear that the mission of God and the way in which God uses the Church to fulfill that mission are very important to me. That is why, prior to leaving for the foreign mission field, I am pursuing graduate studies. When I leave America for another country to be a missionary, I want to be as equipped as I can be to faithfully represent and embody the kingdom of God, the way of Jesus, and the one true God to “every tribe and language and people and nation” (Revelation 5:9).

Reflection: Eschatology is not only about what happens when we die or when Christ appears; it is about God's reality becoming our reality right here in the present. Eschatology is reflection on Paul's claim that we are the people upon whom the ends of the ages have met. The new age has broken in dramatically into the old age, causing the old age to pass away and the new age to start permeating our world through the proclamation of the gospel. I hope to be a means through which that new age, that coming kingdom, will push back the old age so that new creation can begin in our world today.

I Want to Know Christ

2010-07-18T13:27:00.000-07:00

I love songs that are essentially just scripture put to music. Here is one of those songs based off of Philippians 3:

I want to know Christ
And the power of his rising
Share in his suffering
Conform to his death.
When I pour out my life
To be filled with his Spirit
Joy follows suffering and life follows death.

Spiritual Autobiography, Part 2

2010-07-14T08:40:00.000-07:00

The second theological shift I experienced was centered on the person of Jesus. Growing up in an offshoot of the restoration movement—the churches of Christ—there was never a doubt in my mind that being a Christian meant being like Jesus. Imitating Jesus, as well as his early disciples, was the air we breathed. However, it was not until high school that imitating Jesus began to mean more than just sexual purity, kindness, and service to others. In my early years of high school, a youth minister offered me two books: The Imitation of Christ by Thomas Kempis and The Cost of Discipleship by Dietrich Bonhoeffer. These two books were the instruments through which my vision focused on what imitating Jesus actually looked like in practice. They taught me that imitating Jesus is not a call to be good, but a call to make the life and teachings of Jesus paradigmatic in my life.

After Kempis and Bonhoeffer, my vision continued to be focused more and more clearly until in college everything reached its climax when I spent two successive summers on seven-week internships, first in Tomsk, Russia, and then in Jinja, Uganda. Throughout my internship in Russia I was exposed for the first time to the writings of Lee Camp, John Howard Yoder, and Richard B. Hays. In addition to that, the other two interns were deeply committed to nonviolence as demonstrated in the life of Jesus. Needless to say, most of our conversations that summer centered on questions about the nonviolent way of Jesus, with me on the opposing end, always arguing in favor of the just war tradition.

Those conversations were the seeds that would lead me the next summer to be willing to name myself as a pacifist. However, they were only seeds—and their needed watering came in the form of New Testament scholars Walter Wink, Gerhard Lohfink, and Douglass John Hall. These authors, as well as the missionaries I was living with in Africa, taught me the active nature of nonviolence. They taught me that nonviolence is not passivity or cowardice, but bold willingness to oppose evil the way Jesus opposed it: through active, nonviolent love. Furthermore, the missionaries, influenced by Hall, demonstrated to me a way of life modeled after the incarnation: ministry as suffering with. They stood side by side with the Ugandans through the deepest pains of life. They did not define their ministry as “helping” Ugandans; they defined it as walking towards the suffering places of Uganda and standing with the people.

What happened in those countries brought me to an important discovery: the incarnation and the crucifixion of Jesus are the paradigms of the Christian way of life. More specifically, I learned that being a disciple of Jesus means loving our enemies (even the cruelest ones) enough to die for them, and therefore never being willing to kill them. I learned that following the way of the cross means not responding to evil by taking up the sword, but by taking up the cross. And I learned that the primary question Christians must ask in any situation is not about efficiency, but about faithfulness to the gospel of Jesus Christ and the kingdom of God. I should say at this point that my experiences in Russia and Uganda instilled in me a calling. This calling was not necessarily a call to a specific place or people, but a calling to a ministry. I knew before going to those two places that I wanted to be a foreign missionary and those internships confirmed that decision. However, this new calling was more specific than that: it was a calling to be a minister and missionary defined by suffering with. It was a calling to be absolutely dedicated to faithfulness to the kingdom of God prior to Western values like efficiency. And it was a calling to live a life shaped by enemy-love and active nonviolence.

Reflection: One of the most common objections to my convictions about nonviolence and enemy-love is, "It doesn't make any sense." I agree, depending on your standards of deciding what makes sense. The wisdom of the cross is foolishness to those whose rationality has been shaped by the logic of a fallen world (which includes pretty much all of us). However, once the logic of the cross begins to shape and take hold of one's patterns of thinking, I believe all violence and hate must be driven out. The way of Jesus is a road that leads to a cross. I hope my life is patterned after that cross.

Jesus is Lord

2010-07-11T07:20:00.000-07:00

It seems like very few of the songs we sing in the church assembly ever contain the words, "Jesus is Lord." Considering this was probably the earliest Christian confession, the absence of these words in our songs is bothersome to me. Because I feel this absence, the song "Jesus is Lord" is one of my favorite worship songs for its inclusion of this basic confession.

Jesus is Lord,
My Redeemer.
How He loves me,
How I love Him.
He is risen,
He is coming.
Lord come quickly,
Hallelujah!

What a friend we
Have in Jesus,
All our sins and
Griefs to bear.
What a privi-
lege to carry
Everything to
God in prayer.

Hallelujah, Hallelujah,
Hallelujah, Hallelujah,
Hallelujah, Hallelujah,
Lord come quickly, Hallelujah.

He was born to die on Calvary
To redeem all lost humanity.
Conquering death, He rose triumphantly.
Now He reigns for all eternity!

Spiritual Autobiography, Part 1

2010-07-07T06:54:00.000-07:00

For one of my graduate school applications, I had to write a spiritual autobiography. In other words, I had to tell the admissions committee about my life from the perspective of the gospel. I decided to organize this essay into three important theological shifts that have occurred in my understanding of the gospel. I would like to share each of those shifts over the next few weeks. I wrote this essay almost a year ago, and so I will also include some additional reflections below each post. Here is part 1:

When reflecting on my spiritual journey, I have discovered that my theology drives my discipleship. My deepest theological convictions manifest themselves in my life on a daily basis. Throughout my life, as my theology has changed and developed, so has my discipleship to Jesus. In what follows, then, I intend to sketch my journey as a disciple by focusing on three important theological shifts I have experienced, which have therefore led to changes in my way of life.

The first theological shift I experienced, and the one that laid the groundwork for the rest, was in my understanding of the Trinity. Growing up in the church, I always thought the doctrine of the Trinity was important because it was true. I did not see any reason to believe in the Trinity other than that it was the truth about God. As far as I could tell, my belief in the Trinity had little to do with how I lived. However, over the last seven years, the Trinity has become a cornerstone of my faith. Now the doctrine of the Trinity not only informs my understanding of God, but also of the church, of God’s mission, and of the whole world.

My belief in the Trinity first came alive when I encountered the doctrine of the Social Trinity exposited by Jürgen Moltmann and Miroslav Volf. Their basic argument is this: “God” is shorthand for “divine community.” That is, from before the creation of the universe, God has lived in perfect, loving community with himself for all eternity. If Moltmann and Volf are right, and I think they are, then the primary goal in imitating God is to become a community defined by mutual love and other-centered living. This realization changed my life, or rather, refocused it. I discovered that the life of discipleship is not about becoming a better individual follower of Jesus, but about becoming a community that embodies within its own life the life of God. I learned that the Trinity is not an abstract doctrine to understand and believe; it is a community to enter into and to embody. However, in attempting to emulate the Trinity I have found that as a result of sin, human beings are incapable of creating this kind of community on their own. Instead of something we do, then, it is something God does for us. Through Jesus and by the Spirit, sinful human beings are transformed and, in fact, recreated into a people capable of living as the loving community of God—the Church. My belief in the Trinity is one reason why I find the Church so important. The Church of Jesus Christ is the community within which God has chosen to demonstrate his life to the world. The Church is called to embody the life of God so that the world can see what it was made for: loving community.

Reflections: Having now read Robert Jenson, whose writings on the Trinity are the most profound I have read yet, and more of Jurgen Moltmann, my convictions about the importance of the Trinity in the life of the church have only grown. One thing I have discovered since writing this essay: the more I understand about God as the Father, Son, and Holy Spirit, the more frequently and deeply I am drawn to prayer and praise. The doctrine of the Trinity is not only the truth about God; it is not just practical for the life of the church; it leads to doxology. The more I know the Father, Son, and Holy Spirit, the more I am drawn to my knees in prayer, the more I want to lift my hands in praise, and the more I want to shout songs of thanksgiving, love, and awe.

Come Thou Fount of Every Blessing

2010-07-04T08:54:00.000-07:00

Another favorite hymn of mine is Come Thou Fount of Every Blessing. Different parts of this song grab my attention and my emotions each time I sing it, but the song as a whole is always powerful to me. I have highlighted some of my favorite lines below.

Come, Thou Fount of every blessing,
Tune my heart to sing Thy grace;
Streams of mercy, never ceasing,
Call for songs of loudest praise.
Teach me some melodious sonnet,
Sung by flaming tongues above.
Praise the mount! I’m fixed upon it,
Mount of Thy redeeming love.

Sorrowing I shall be in spirit,
Till released from flesh and sin,
Yet from what I do inherit,
Here Thy praises I’ll begin;
Here I raise my Ebenezer;
Here by Thy great help I’ve come;
And I hope, by Thy good pleasure,
Safely to arrive at home.

Jesus sought me when a stranger,
Wandering from the fold of God;
He, to rescue me from danger,
Interposed His precious blood;
How His kindness yet pursues me
Mortal tongue can never tell,
Clothed in flesh, till death shall loose me
I cannot proclaim it well.

O to grace how great a debtor
Daily I’m constrained to be!
Let Thy goodness, like a fetter,
Bind my wandering heart to Thee.
Prone to wander, Lord, I feel it,
Prone to leave the God I love;
Here’s my heart, O take and seal it,
Seal it for Thy courts above.

O that day when freed from sinning,
I shall see Thy lovely face;
Clothed then in blood washed linen
How I’ll sing Thy sovereign grace;
Come, my Lord, no longer tarry,
Take my ransomed soul away;
Send thine angels now to carry
Me to realms of endless day.

Introducting Two Cruciform Missionaries

2010-06-30T03:30:00.000-07:00

A year and a half ago my in-laws, Mark and Miriam Upton, sold everything they owned and moved to Panama City, Panama. The two of them believed that God was calling them to foreign mission work and so they left everything to join God in what he is doing in Panama. Prior to moving to Panama, both Mark and Miriam had good, honest, well-paying, steady, and other-centered jobs. Miriam worked as a school psychologist and Mark was the director of a scholarship program at Abilene Christian University. They were living in the house in which they hoped to retire and which they had spent 6 years repairing and remodeling. And yet, upon hearing the call of God to sell everything and live for the sake of the poor, Mark and Miriam did not hesitate to give up their settled and comfortable lives in the States in order to join God in his mission in another place.

The last year and a half has been a blessing to both the Uptons and the people to whom they were sent. Mark and Miriam can both testify to the powerful ways in which God has worked within each of them, forming them more into the image of Christ, refining their wisdom, and widening their courage and faith. But in the same way that God has worked powerfully in them, he has also worked through them for the benefit of everyone they meet in Panama. They have preached the gospel, rebuilt houses, welcomed people into their home, cared for the sick, looked after orphans and widows, and tried to love everyone they come into contact with.

Beginning this month, they are about to embark on a new part of their journey. They are moving to a poor and remote fishing village in order to begin a church planting movement there. From everything I have heard about this village, it is a dark and scary place to live. And yet, when Mark and Miriam received an opportunity to move there, they did not hesitate.

When the Uptons moved to Panama, many of their friends and family shouted and complained, “You are being irrational!” “This is irresponsible!” “What about your family?” “Don’t be so reckless!” “Can you not see how foolish this is? What about your retirement plans?” Many people could not understand why they would be willing to give up everything for the sake of what they believed to be God’s call. I think Miriam and Mark sometimes even asked themselves these same questions. And yet, they remained resolute in their response to God’s call.

Mark and Miriam are an inspiration to me. They have taught me what it means to not worry about what you will eat or drink or what you will wear. They have taught me to not worry about tomorrow, for tomorrow will worry about itself. Their lives have reminded me that the word of the cross is foolishness to those who don’t have eyes to see, but the wisdom of God to those whose eyes have been opened by the gospel of Jesus Christ. Their willingness to enter danger and to give up everything for the gospel causes me to consistently reevaluate my life. And their incessant trust in God has led me into deeper and deeper trust in the God who is abounding in steadfast love and faithfulness.

Check out Mark and Miriam’s website here and their ebay store here.

Lo! How a Rose E'er Blooming

2010-06-27T05:40:00.000-07:00

The next few Sundays I am planning on posting some of my favorite hymns and worship songs. Some of these are rarely sung today in the churches that I am a part of, but it means a lot to me when they are. My favorite version of "Lo! How a Rose E'er Blooming" is by Derek Webb. If you like this song, I highly recommend you check out Webb's version of it on the album, "Joy to the World."

Lo, how a Rose e’er blooming from tender stem hath sprung!
Of Jesse’s lineage coming, as men of old have sung.
It came, a floweret bright, amid the cold of winter,
When half spent was the night.

Isaiah ’twas foretold it, the Rose I have in mind;
With Mary we behold it, the virgin mother kind.
To show God’s love aright, she bore to men a Savior,
When half spent was the night.

The shepherds heard the story proclaimed by angels bright,
How Christ, the Lord of glory was born on earth this night.
To Bethlehem they sped and in the manger found Him,
As angel heralds said.

This Flower, whose fragrance tender with sweetness fills the air,
Dispels with glorious splendor the darkness everywhere;
True Man, yet very God, from sin and death He saves us,
And lightens every load.

O Savior, Child of Mary, who felt our human woe,
O Savior, King of glory, who dost our weakness know;
Bring us at length we pray, to the bright courts of Heaven,
And to the endless day!

Intro Letter

2010-06-23T11:34:00.000-07:00

Some people who are reading this may know a lot about me and my team, but others of you may know almost nothing. So I want to occasionally share some material introducing myself and my teammates and what we will be doing in Tanzania. What follows is the first half of a letter we are sending to many churches about our work. I think it provides a quick introduction to who we are and what we will be doing.

We are writing to you because in the summer of 2013 we plan on moving to Tabora, Tanzania to begin a new church planting movement. My wife, Stacy, and I, along with four other families, are hoping to dedicate 8 to 10 years of our life to sharing the gospel with the Nyamwezi people. The Nyamwezi are a tribe of over 1 million and have been described by numerous missionaries in Tanzania as “isolated” and “neglected” by both their own country and foreign missionaries. Although there are some churches established there, 70% of the Nyamwezi people are Muslim and most of the rest practice animistic religions. Our hope is to faithfully practice and proclaim the good news of Jesus Christ and the kingdom of God and we trust in the Holy Spirit to work in the lives of the Nyamwezi to lead them repentance and new life in Christ.

Our team is a diverse group of five families who have been brought together by our faith in Jesus Christ, our love for the country and people of Tanzania, and our strong desire to reach the lost. Of the ten adults on our team, only two of us graduated with the same undergraduate major (Bible). The other eight members of the team earned degrees in a variety of topics, including social work, nursing, elementary and secondary education, accounting, and interdisciplinary studies. Each member of our team brings a unique set of skills and gifts that will be essential to our work in Tanzania and we are grateful that God has blessed us with such a diverse team.

We have been training for this ministry for years and we will continue our training until the day we leave. To prepare for our life as missionaries, Stacy and I have been on numerous mission trips and have served as interns in a variety of places, including Mexico, Russia, Japan, Madagascar, and Uganda. We are currently studying Swahili, the national language of Tanzania, and are hoping to have a solid grasp of it by the time we begin our work in Tabora. We have both taken numerous undergraduate courses in foreign missions and I am in graduate school to receive a Masters of Divinity focused on foreign missions and evangelism. Our team is being mentored and trained individually by John and Sara Barton, and Jay and Andrea Baker. We are also receiving training from a variety of experienced missionaries through the Halbert Institute for Missions at Abilene Christian University.

Let the Streets Resound with Singing

2010-06-20T11:09:00.000-07:00

When I was in middle school, I remember listening to Delirious? sing a song called, "Did you feel the mountains tremble?" I always enjoyed it, but it never meant very much to me. After eight years, I heard it again at an instrumental worship service a few weeks ago and it made me want dance down the aisle. This is one of those songs that makes me anticipate the appearing of Jesus Christ like nothing else can. It is a song about the unconditional welcome that all will receive in the New Jerusalem, about gates that will never shut, a Jubilee that will never end, and a song so loud that it will cause tremors to shoot through the entire universe.

Did you feel the mountains tremble?
Did you hear the oceans roar?
When the people rose to sing of Jesus Christ the risen one.

Did you feel the people tremble?
Did you hear the singers roar?
When the lost began to sing of Jesus Christ the saving one.

And we can see that God you're moving
A mighty river through the nations
And young and old will turn to Jesus
Fling wide you heavenly gates
Prepare the way of the risen Lord

Open up the doors and let the music play
Let the streets resound with singing
Songs that bring your hope
Songs that bring your joy
Dancers who dance upon injustice.

Do you feel the darkness tremble?
When all the saints join in one song.
And all the streams flow as one river
To wash away our brokenness.

And here we see that God you're moving.
A time of jubilee is coming
When young and old return to Jesus
Fling wide you heavenly gates.
Prepare the way of the risen Lord.

Praying the Text

2010-06-16T08:07:00.000-07:00

Last summer, I dedicated one month to reading the Gospel of Matthew, one chapter a day, along with reading a commentary on Matthew by Stanley Hauerwas. This practice was a great blessing to me and so this summer I decided to do the same thing with the book of Acts and a commentary on Acts by William Willimon. Willimon’s commentary is an excellent commentary that I would recommend to both academics and laymen.

In addition to reading through Acts, I decided to also spend time each morning “praying the text.” I didn’t devote any time to this with Matthew and I think my reading was impoverished without it. “Praying the text” basically means seeking to allow the words of the text to become my words to God. When I pray, I seek to dwell in the text long enough, slow enough, patiently enough, and thoroughly enough that the text begins to dwell within me.

As I have prayed through the first 15 chapters of Acts, I have discovered that one way for me to learn what Luke was up to is to pay attention to what prayers I find myself praying over and over again. The most common prayer I find myself repeating is, “Lord Jesus Christ, I want to be your witness. Make me a herald of your resurrection. Give me opportunities to point people to you. Help me to position myself in ways that make me available to witness. I want to share your gospel; give me people to share it with.” I am beginning to think that one of the reasons Luke wrote Acts was to propel his readers into witnessing to the resurrection.

You Can't Choose the Resurrection

2010-06-13T00:10:00.000-07:00

About a year ago, one of my professors at ACU told me about his first visit to a Catholic church building. One of his first observations was the presence of so many crucifixes and the absence of any symbols for the empty tomb. He asked the priest, "Why do you have so many crosses here? And why not any symbols for the resurrection?" The priest responded, "You can choose the cross; you can't choose the resurrection. Resurrection happens only as a gift from God."

Maybe not the best argument for not having symbols of the empty tomb in our church buildings (why not have symbols of God's gift?), but wise words nonetheless.

Eight Missiological Tips for High School Students

2010-06-08T15:39:00.000-07:00

Last Sunday I taught the high school class at the Highland Church of Christ. I was asked to share eight things I have learned about missions over the last few years in order to prepare the high school students for the mission trips they will be going on this summer. Here were my ten missiological tips:

1. God, in his very nature, is a missionary. God cares about the restoration and reconciliation of all creation more than you do. God is always working in any geographical location, community, or individual long before you arrive on the scene. God is working in you, through you, around you, and even without you while you are there. And God will continue working when you leave. What is our role then? To join God in what he is doing! To pray for God to continue the work he is already doing. And to be patient. God takes his time. Learn to not need immediate results.

2. “The church is to mission as fire is to burning” (Brunner). Just as God is essentially missionary, so the church is essentially missionary. No mission means no church. Foreign countries are not the mission field. The whole world is the mission field and every Christian is a missionary. If you find something you love to do on a unique mission trip, find a way to do it regularly where you live.

3. Don’t repulse. Most people were drawn to Jesus but repulsed by his message; most people are drawn to our message but repulsed by us. Live in such a way that people will demand for an explanation for the uniqueness of your life (1 Peter 3:15).

4. Human life is defined by stories. If you want to be a good missionary, listen to other people’s stories. Ask people to tell you their story and then volunteer to share yours. And then, if you get an opportunity, tell Jesus’ story. The gospel is a narrative. Don’t tell it as a list of facts; share it as a good (and true) story.

5. Blessed are the poor. A common temptation of wealthy Americans who travel to foreign countries or impoverished neighborhoods is to come back and tell people that the most important thing you learned is how blessed you are. Wrong response. According to Jesus, blessed are the poor, but woe to the rich (Luke 6:20-26). We need to ask ourselves, why does Jesus refer to the poor as blessed? When we learn to answer that question, we might begin to see the world a little bit differently.

6. Don’t wait until you get there. For those interested in foreign mission work, don’t buy into the myth that being on “the mission field” will make you a better disciple. Cultivate good disciplines and habits now. Grow as a disciple now.

7. Develop relationships. If you want to be a witness to Jesus and the kingdom of God, devote yourself to relationships, to friendships. Share meaningfully in people’s lives. Share your life with others. Live like Christ in front of your friends and engage them in conversations about those things that are most important in life.

8. Missions should always be done in the context of a community. I mean this in two ways. First, always engage in God’s mission with a team. Don’t try to do it alone. My concern here is primarily strategic. A team is better than an individual. Second, always engage in God’s mission with the church. The church is the sign, foretaste, and herald of the kingdom of God. For the sake of the world (and yourself), be intimately involved with the people of God.

Welcome!

2010-06-05T08:35:00.000-07:00

Welcome to my new blog! To my friends and family, I hope this blog will keep you updated on mine and Stacy's journey to and in Tabora, Tanzania. To fellow bloggers, I hope I can provide thoughtful reflections on mission, scripture, and theology. To those who are interested in doing some form of foreign mission work, I hope this blog will provide resources and helpful ideas for where to begin, how to prepare, and what to do in the meantime. To churches, elders, mission committees, and individuals who may be considering supporting Stacy and me, I hope this blog will give you insight into who I am, who my teammates are, and what we will be doing for 8 to 10 years in Tabora, Tanzania.

To all, I hope you will occassionally be challenged by my blog and I hope that you will seek to challenge me. As I share information, ideas, and methods of my church planting team, I hope you will keep us faithful by asking good questions and making strong arguments. For those of you gifted in studying theology and scripture, I pray you will keep me faithful to our tradition. For those of you gifted in service and ministry, I pray you will keep me grounded in praxis and daily Christ-like living. And for those of you gifted with a deep and intimate knowledge of God, I pray you will remind me to stay rooted in prayer and worship.

Here is the game plan:
-Each Wednesday of every week I plan to post some sort of reflection
-Each Sunday of every week I plan to post a song, proverb, story, scripture verse, favorite quote, or poem (this was inspired by my brothers weekly Sunday Sabbath Poetry)
-In addition to my own writings, I hope to occassionally have guest posts from my wife, Stacy, both of our parents and siblings, and our teammates.

I'm looking forward to the next severals years. Thanks for reading!