An imbalanced and woefully incomplete description of pastoral ministry

St George Pulpit

Sometimes the fruit just hangs so low. The target is so close and easy to hit. And Tim Challies provides such opportunities so regularly.

When it comes to pastoral ministry, many of the neo-puritan and neo-reformed types revere John MacArthur. There were periods during my pastoral ministry when I read things he wrote, but even then, even when I agreed with many of his positions, I thought of him as a rather out-of-touch biblicist. I saw him as one of those “nose-in-the-book” Pharisee-types who saw the text as the true reality and the world and people as secondary in importance and emphasis. That impression has been confirmed time and time again over the years.

And it is confirmed once more by an article at Challies, commending MacArthur’s imbalanced and woefully incomplete description of pastoral ministry.

In this article, Challies references some teaching MacArthur did on 1 Timothy 4, which has this in verse 6:

If you put these instructions before the brothers and sisters, you will be a good servant of Christ Jesus, nourished on the words of the faith and of the sound teaching that you have followed.

John MacArthur then takes a leap. Now let me say that I understand this leap, for I have taken it many times in the past. MacArthur generalizes the passage and then goes on to teach it as timeless truth for all ministers.

He says that this text provides “a rich summary of all of the apostle’s inspired instruction for those who serve the church as ministers, as pastors. And it all begins with the statement, a noble minister, an excellent minister, a good servant of Christ Jesus” (emphasis mine).

Now this is patently not true. The “12 marks” of an excellent minister that John MacArthur finds in this passage nowhere begin to summarize all of Paul’s teaching about pastoral ministry. Not even close. What they do summarize are characteristics of ministry that Paul urged upon Timothy in the particular setting of Ephesus, where false teaching was invading and dividing the congregations. And because John MacArthur has defined pastoral ministry strictly in terms of teaching and guarding against false doctrine, he likes this list. It conforms to his expectations of what the Bible should say about a pastor’s responsibility. So he makes it a general statement, a defining text about what it means to be an excellent minister.

Here are the 12 marks of an excellent minister John MacArthur finds in 1Timothy 4:

  • An excellent minister warns people of error.
  • An excellent minister is a faithful student of Scripture.
  • An excellent minister avoids the influence of unholy teaching.
  • An excellent minister is disciplined in personal godliness.
  • An excellent minister is committed to hard work.
  • An excellent minister teaches with authority.
  • An excellent minister is a model of spiritual virtue.
  • An excellent minister maintains a thoroughly Biblical ministry.
  • An excellent minister uses his spiritual gift and employs it.
  • An excellent minister is passionate regarding his work.
  • An excellent minister is manifestly growing spiritually.
  • Finally, an excellent minister perseveres in ministry.

Fully half of John MacArthur’s list is about teaching. The other points, though not explicitly about study or teaching, imply working with the Bible or mention some aspect of that in his comments. Challies quotes him as saying:

You will spend your whole life mastering one book — one book, the only book that God has inspired which he has placed all of his truth. The Bible becomes the sole content of your ministry, the sole theme of your preaching and it must saturate your mind and your soul. You make a radical commitment to the Bible and to Bible study and to Jesus. That is being lost rapidly in ministry.

Now, I love the Bible as much as anyone, but this is a narrow and woefully inadequate description of Christian pastoral ministry. And yet MacArthur sees this as “a rich summary of all of the apostle’s inspired instruction for those who serve the church as ministers, as pastors.”

What about 1 Thessalonians 2:7-8? Shouldn’t this be included as well?

But we were gentle among you, like a nurse tenderly caring for her own children. So deeply do we care for you that we are determined to share with you not only the gospel of God but also our own selves, because you have become very dear to us. (emphasis mine)

What about the countless NT examples of Jesus, the disciples, Paul, and other ministers visiting the sick, helping the poor, caring for orphans and widows, organizing projects to help those in need, spending time with people in the community, engaging in conversations and befriending the neighbor?

The other day I was talking with a man whose wife came on to our hospice service. It was my initial assessment, so I asked about his faith and his church. “Does your minister visit you?” I asked.

He looked at me incredulously and said, “What kind of a minister doesn’t visit the sick and shut-ins?”

A minister with John MacArthur’s “12 marks,” that’s who. His nose is too stuck in the book to take the time.

But what really gets me about this is that John MacArthur is held up as a model of expository preaching.

This message, my friends, is not expository preaching. Expository preaching explains what the text meant to its original recipients, discusses the context in which the words were given, and only then — cautiously — draws lessons that we might learn from it for our lives today.

John MacArthur doesn’t do that. His message, based on 1Timothy 4, asserts that this is THE description of a Christian minister for all times and in all places.

This is a topical sermon. It sets forth John MacArthur’s idea of what a pastor should be, and cites biblical material to support it.

So, not only do I disagree with his portrayal of a pastor, I find his method of proclaiming that deceptive and unethical. In essence, he is stating that his own view of what a pastor should be is “biblical” — it’s “what the Bible teaches.” And anyone who disagrees with him disagrees with the Bible.

The problem is, this is so common in evangelical preaching everywhere that I have little hope it will ever change. And people eat it up, thinking their pastor is preaching and teaching the Bible.

Believe me, I know whereof I speak. I’m no innocent here. I have file drawers full of these kinds of sermons — of which I now repent.

But I also have little patience for this kind of preaching and teaching anymore. Especially when the one doing it is so insistent that he is proclaiming the whole counsel of God.

Pic & Poem of the Week: July 17, 2016

Photo by David Cornwell
Photo by David Cornwell

(Click on picture for larger image)

• • •

At the Johnson County Fair

The sweet sins of Summer beckon from within the bubbling oil,
burnt by grease as young arms are by sun.
I am at once a funnel cake, and want one.

Neon-painted curious eyes, slit-sized once more
by festering scent of cattle
prized for round and well-pruned haunches.
Many sunburned noses, crinkled,
turn against the fetid festival taking place
behind the flimsy clapboard barriers;
Damn few farmhands’ efforts met by ribbons
satinized and navy-blue.

Drawn to noise, all young male eyes have turned to see
As farm machines struggle to break free of their designs
And lift themselves above a manmade brine of mud.
Airy shrouds of purple gray above, betray their useless tries.

A claw machine, a wad of cotton sugar,
darkened dirt relit by neon tubes,
the thousand tiny bulbs pressed close
against the whitewashed boards…
Now the wheel goes round again,
the twenty rusty buckets sway
from end-from-end, the
telltale sign of nervous children made a fidgeting wreck
by too much life discerned too fast in much too short a time.

At end, exhaustion while we wait our turn to exit gravel lots, is
sweet enough to put a wad of sugar spun,
to shame amid the fading bulbs of night,
drifting down into the inky road behind.

Saturday Ramblings: July 16, 2016 – County Fair Edition

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Well, it has arrived: it is our annual County Fair season here in Indiana. HERE is a link to our local fair, which is held just up the street from our house. You can go to the link all week long and see pictures from the event. Or, you could visit their Facebook page.

13680641_10154022745369262_5058199058469228770_nOur Rambler pic for the day represents one of the most popular events at the fair — the Demolition Derby. Here’s a mean AMC Eagle wrangling it out in the mud and trying to destroy his competitors before they destroy him. No wait, that’s the election this year. At any rate, if you come join us next Saturday (7/23), you can start out the day enjoying the Baby Contest, followed by viewing the 4-H exhibits, some fun on the Midway, and the always intriguing 4-H Llama Show. Hear a little Gospel Music in the “A” Tent, and then you’ll be ready to rock ‘n roll with the Demolition Derby drivers. That is, unless you want to do some Horseshoe Pitching.

Whatever you do, don’t forget to get over to the Dairy Association’s building for the best milkshakes you’ve ever had. Or maybe you’d prefer a Lemon Shake-Up, made by one of our town’s volunteer groups fresh each night. There will be corn on the cob and the Kiwanis will be cooking up tenderloins (our state sandwich), I’m sure, and of course there will be fried and sugary fair food galore that you can fill your stomach with before losing it on the Tilt-a-Whirl or some other godawful ride.

Tomorrow (Sunday) is when we crown the Fair Queen for 2016, as well as Little Miss and Mr. Johnson County, followed by fireworks after dark. On Thursday evening, some of our local TV news celebs will take part in the goat-milking contest. There will be free stages and tents with music, tractor pulls, farmer’s olympics, and all kinds of contests for the kids.

It all starts with the Fair Parade later today at 4:00 pm. The streets have been marked “no parking” and this afternoon we’ll see folks walking by the front porch carrying blankets and folding chairs moving to their favorite spots along the route. The kids are anticipating all the candy and goodies that will be thrown their way from the floats as they move toward the fairgrounds.

Ah, it’s a great time to live in the Midwest.

• • •

Silhouette atraktsion colorful ferris wheel. Vector illustration.The Fair is a great place to find new gadgets, tools, home improvement ideas and interesting new inventions to make our lives easier. Tents and fair buildings are full of people in booths hawking stuff everywhere, stuff we just can’t live without. Like the following…

When our friends Randy and Jill Thompson were on vacation recently, Randy saw this at the Atlantic Fisheries Museum in Lunenberg, Nova Scotia. As Randy says, “This is a tool America needs, especially in those areas where halibut are a problem (I’m thinking, ‘Halibut Gone Wild’).” Ladies and gentlemen, The Halibut Stunner.

Randy, I think the newer ones are made of an aluminum composite, except the pros still use wood.

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It can be a real hassle to find a seat at the fair at the Kiwanis or Beef Growers tent when you want to grab a good meal. Never fear, you can sit anywhere you want with these fashionable, yet oh so practical Picnic Pants. When sitting cross-legged the material between one’s legs becomes taut, providing a table to eat from. The jeans are also equipped with pockets to hold drinks. Flattering, too!

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I don’t know about you but one of my pet peeves is waiting for toast. A watched toaster never toasts, know what I mean? Finally, someone heard our cries! Mad genius Colin Furze has invented a knife that toasts the bread as you cut the bread! The knife uses a modified microwave transformer to run electrical current through the blade of a “knife,” which then heats bread to a crisp as it saws through. You may laugh, but I read about this in Popular Mechanics. That’s street cred. Thanks, Colin!!!

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What’s a great gadget without a snake oil, infomercial salesman to pitch it! This is not only one of my favorite gadgets, but the video is lots of fun too. Ladies and gentlemen, you’ll never be able to live without it after seeing this — the Bug-A-Salt.

Silhouette atraktsion colorful ferris wheel. Vector illustration.The big news of the week revolved around Donald Trump, Hillary Clinton, the memorial for the fallen police officers in Dallasyet more terror attacks, a new UK prime minister, a coup in Turkey, the Zika virus, Deflategate, conflicts over the South China Sea, a new record setting performance in the MLB Home Run Derby?

No, this week it was all about Pokemon Go. According to USA Today:

If you have somehow managed to avoid the news for the last few days, the mobile game Pokémon Go has taken over the lives of many smartphone owners. It leverages the classic video game and TV series Pokémon by introducing augmented reality and GPS, bringing the quest to find these colorful creatures to life.

The game has grown so popular, its daily usage is above popular services such as Twitter, Netflix and Spotify, according to research firm SimilarWeb. People really like Pikachu, it seems.

CNN says it’s changing the world.

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The game has caused some problems and unique situations:

Some public sites have posted notices, telling visitors that playing the game is not appropriate there. Among them: Arlington National Cemetery and the Holocaust Museum. In the same article, we read about Muslims worried about the sacred spaces in their mosques, the Israeli army banning its soldiers from using it, and Russian officials seeking to ban the app in their country.

Silhouette atraktsion colorful ferris wheel. Vector illustration.Fun article in Atlas Obscura asking, “What do you call the corner store?”

bodega-brooklynSo, let’s get your answer today. Is the corner store where you live or travel called:

  • A convenience store? A mini-mart?
  • A bodega?
  • A packie?
  • A party store?
  • A dépanneur (or “dep” for short)
  • An offy?
  • A variety store?
  • A milk bar? Dairy? Suprette?
  • pulperias?
  • An Arabe du coin?
  • konbini?

There are more designations mentioned in the article. Read it and you’ll be the most fascinating conversationalist at the next BBQ. Hey, they might even ask you to run down to the mama shop for more drinks.

Silhouette atraktsion colorful ferris wheel. Vector illustration. Southern Baptist pastor Perry Noble was asked to step down from his pastoral ministry at NewSpring Church last week because he admitted to having become an alcoholic and for other “unfortunate choices and decisions.”

perry_noble_2“I ran to (alcohol) instead of Jesus, and I’m sorry,” he said in a video he released as a public statement. “I’m going to do whatever it takes to make it right. I’m checking into a treatment facility, and I’m going to work with some excellent people who will help me take my next steps.”

He also said understands the decision to remove him as senior pastor and Noble fully endorsed interim pastor Clayton King. “I still love my church. NewSpring is my church,” he said.

Noble encouraged people to continue to support the congregation and not criticize its leaders for the dismissal. “For those of you saying you’re not going back, that’s not the right thing to do.” Hundreds had launched a petition drive to have him reinstated.

According to an article in Christianity Today, “The church’s executive pastors met with Noble ‘over the course of several months’ to discuss their concerns about his dependence on alcohol, which eventually resulted in his removal.”

The article goes on to discuss how this event compares with what other churches have experienced with regard to pastors as well as parishioners dealing with alcohol and addiction problems.

Silhouette atraktsion colorful ferris wheel. Vector illustration. On the eve of the first of the national political conventions this year, I’d like to close this week’s Ramblings with an Open Mic question.

I know our Ramblings are often silly distractions from the tough news and events of the week. But the past few weeks have been absolutely brutal, and it is entirely possible that there is more violence and trouble to come.

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It truly does remind me in some ways of 1968, by far the craziest and scariest year in my lifetime. One of the reasons it became so frightening for people who lived then was the fact that it was all broadcast on TV. Scenes from the most unbelievable events came right into our living rooms.

The problem is exacerbated exponentially today, with our 24-hour news cycle and social media. This leads Katie Rogers in the New York Times to ask, “What is a constant cycle of violent news doing to us?”

Your assignment is to read her piece and then come back and tell us what you think it’s doing to you and to those around you.

And may your weekend be peaceful and safe.

As for me, I’m gonna go get a milkshake at the Dairy Association building.

Robert Jones: An Obituary for White Christian America

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An Obituary for White Christian America

After a long life spanning nearly two hundred and forty years, White Christian America— a prominent cultural force in the nation’s history— has died. WCA first began to exhibit troubling symptoms in the 1960s when white mainline Protestant denominations began to shrink, but showed signs of rallying with the rise of the Christian Right in the 1980s. Following the 2004 presidential election, however, it became clear that WCA’s powers were failing. Although examiners have not been able to pinpoint the exact time of death, the best evidence suggests that WCA finally succumbed in the latter part of the first decade of the twenty-first century. The cause of death was determined to be a combination of environmental and internal factors— complications stemming from major demographic changes in the country, along with religious disaffiliation as many of its younger members began to doubt WCA’s continued relevance in a shifting cultural environment.

Among WCA’s many notable achievements was its service to the nation as a cultural touchstone during most of its life. It provided a shared aesthetic, a historical framework, and a moral vocabulary. WCA’s vibrancy was historically one of the most prominent features of American public life. While the common cultural ground it offered did not prevent vehement— or even bloody— conflicts from erupting, the lingua franca of WCA gave them a coherent frame.

As the nation was being born, George Washington invoked WCA in his first inaugural address. And when it was being torn apart during the Civil War, WCA provided biblical themes and principles that called the nation back to its highest ideals. Without WCA, neither Abraham Lincoln’s second inaugural address nor Martin Luther King, Jr.’ s, “Letter from Birmingham Jail” could have been written, let alone understood. Virtually every American president has drawn from WCA’s well, particularly during moments of strife.

During its long life, WCA also produced a dizzying array of institutions, from churches to hospitals, social service organizations, and civic organizations such as the Boy Scouts, Girl Scouts, and the YMCA. Beyond these direct functions, WCA also helped incubate and promote the missions of countless independent nongovernmental organizations that met in its facilities and were staffed with its members. Widespread participation in WCA’s lay leadership positions served as an important source of social capital for the nation, instilling in participants skills they carried, not only to other civic organizations, but to democratic governance itself.

But WCA has not been without its critics and controversies. Its reputation was especially marred by its general accommodation to and participation in the institution of slavery up until the Civil War. In the late nineteenth and twentieth centuries, WCA’s apathy toward— and in some quarters even staunch defense of— segregation in the American South did little to overturn these negative associations. Its credibility was also damaged when it became mired in partisan politics in the closing decades of the twentieth century. Late in its life, WCA also struggled to adequately address issues such as lesbian, gay, bisexual, and transgender (LGBT) rights, which were of particular importance to its younger members, as well as to younger Americans overall.

WCA is survived by two principal branches of descendants: a mainline Protestant family residing primarily in the Northeast and upper Midwest and an evangelical Protestant family living mostly in the South. Plans for a public memorial service have not been announced.

• Robert P. Jones,
The End of White Christian America

• • •

We will be exploring more of what Robert Jones discusses in this book in weeks to come.

Randy Thompson: The Spirituality of Taking a Vacation

Mahone Bay, Nova Scotia. Photo by Shawn Harquall
Mahone Bay, Nova Scotia. Photo by Shawn Harquall

Note from CM: Randy and Jill Thompson know that people need to take breaks from the pressures of their normal lives, get a change of scenery, and find refreshment from time to time. That’s why they started Forest Haven, a Christian organization whose purpose is to provide a rural, quiet place of healing hospitality and spiritual refreshment for Christian ministers and missionaries, and their spouses, who need time away from their responsibilities to draw closer to God.

They ministered to us when we were in New England a couple of summers ago, and I’m glad to read here that they took some time recently to find some rest for themselves.

• • •

The Spirituality of Taking a Vacation
by Randy Thompson

We just returned from a trip to Nova Scotia, and I realized something important about vacations: you cannot arrive at relaxation until you leave behind your normal routine. In other words, changing your geography changes your attitude, outlook, and even your emotions.

So why is that?

For starters, to leave behind the place where your normal routine takes place is to leave behind the demands, expectations and responsibilities that go along with that place. One might argue that you don’t need to get away in order to relax, and there is some truth in that argument. But, when you try to relax at home, you are surrounded by reminders of things that need to be done. Years ago, trying to have a quiet time at home, I discovered this with a vengeance. As soon as I “relaxed,” I noticed dust bunnies I never noticed before. Casually looking out the window, I noticed the lawn getting shaggy and needed to be mowed. I noticed the house plants getting droopy and needing water. Then I began to think of people I should call or email, while led into thoughts of upcoming appointments and commitments. I was completely surrounded by reminders of things I needed to do. Not only that, I felt the urge to act on all those reminders. At that point, relaxing became such an effort that it was more relaxing to get up and get busy!

That is why going away matters. In the case of our Nova Scotia trip, we took the CAT ferry from Portland, Maine to Yarmouth, Nova Scotia, a five and a half hour ocean voyage. I brought along my camera, binoculars, and reading matter. However, I was rather astonished at how quickly I arrived at a state of semi-comatose bliss simply staring out the window and watching the ever-moving ocean and the occasional fishing boat. I did do some reading, and I did take a few pictures, but mainly, I stared out the window. The wonderful thing was, even if there was something I needed to do, I couldn’t do it. If there was someone I needed to talk to, I couldn’t. I had left my life behind. (And besides, my cell wouldn’t work in Canada.)

For the next ten days, I didn’t once think of what needed to be done back home or back at the church. There was no point; I couldn’t do anything about it. I was too far away. Instead, I was taken up by our new surroundings–Shelburne and Lunenberg, Peggy’s Cove, Cape George, the Ceilidh Trail, the Cabot Trail, Bras d’Or, Grand Pre, and, finally, Digby. (By the way, if you think you know how to pronounce “Ceilidh,” think again!) It was as though “real life” was emptied out of me, and another, restful and joyful life was pumped into me.

The point is, moving your body geographically from where it always is to some place different affects your whole life. If you’ve moved your body from Connecticut to Maine for a couple weeks, it makes no sense at all to worry about mowing the lawn in Connecticut; there’s nothing you can do about it. All the Connecticut people whom you think can’t survive without you will muddle through just fine. (Vacations undercut our sense of self-importance in this way.) The church committees will do their business without you, and will do just fine. Worship will be led, sermons will be preached, and you will be completely out of it.

Vacations, of course, come to end. (If they didn’t, they’d only be the next chapter of “real life.”) But, the great thing about vacations is, you get tired of them after awhile and want to go back to your “real life.” A ten day car trip in Nova Scotia left us happy but tired, and ready to head home (and not drive anywhere for awhile). I’ve noticed that all our vacations are like that. For many years, we spent two weeks on Keyes Pond in Maine’s Lakes District. It was heaven, but, by the end of the two weeks, we had enough of swimming, hiking and lounging around and were ready to head home, rested and happy.

And always, home and “real life” looked and felt better on our return than they did before the vacation! Somehow, vacations enable us to re-enter “real life” and do what we need to do in a way that seems to require less effort. Life’s demands feel less demanding and life’s pains feel a little less painful.

So, all this is to say, use your vacation time! If you don’t have money for a cruise, borrow a tent and look for a pretty campground several hours away. Or, maybe something like this might be possible: while in Connecticut, we lived in a beautiful, rural part of the Litchfield Hills. For years, while we were away on vacation in Maine, pastor friends of ours, serving inner city churches, used our home for their vacation while we were away. (One of the couples who stayed at our place we never met face to face!) It may take some planning and creativity, but getting away is worth it!

Of course, for pastors, there are places like Forest Haven.

Finally, make this a matter of prayer. God knows our need for getting away. He was, after all, the One who rested on the seventh day of creation. If finances are an issue, take it up with the Lord. God is generous, usually through His people. Our Nova Scotia trip was partially made possible by the kind generosity of a brother in Christ. Our first two vacations in Maine were the anonymous (at the time) gift of my prayer partner.

It may not seem “spiritual” to pray for a vacation. But, our many visits to Maine were often as much a spiritual retreat as they were a family vacation, so think of your vacation as a yearly Sabbath. Remember James’ words: “You do not have, because you do not ask God” (James 4:2).

[Note: A while back, we posted a link to an article on the Forest Haven Facebook page on why pastors need vacations (“Three Reasons Pastors Should Use All Their Vacation Time”). You may want to look at it, or, maybe, send it to a pastor you know!]

• • •

Photo by Shawn Harquall at Flickr. Creative Commons License

Wednesdays with James: Lesson Seven

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He lifted up his eyes and looked at his disciples, and said: “Blessings on the poor: God’s kingdom belongs to you!”

“…But woe betide you rich: you’ve had your comfort!”

• Luke 6:20, 24 (KNT)

• • •

Wednesdays with James
Lesson Seven: The Great Reversal

Today, we look at the third and final of the opening paragraphs in the Epistle to James. It introduces the third main theme in the letter.

  • The first had to do with testing and how believers should view life’s troubles.
  • The second had to do with wisdom and how believers should ask God for it to get perspective on their trials.
  • The third has to do with poverty and wealth. This is the specific context in which James’s readers were experiencing trials.

Brothers and sisters who find themselves impoverished should celebrate the fact that they have risen to this height— and those who are rich that they are brought down low, since the rich will disappear like a wildflower. You see, the rich will be like the grass: when the sun rises with its scorching heat, it withers the grass so that its flower droops and all its fine appearance comes to nothing. That’s what it will be like when the rich wither away in the midst of their busy lives.

James 1:9-11 (KNT)

When Luke records Mary singing her Magnificat (Luke 1:46-55), he has her channeling Samuel’s mother Hannah, whose song in 1Samuel 2 anticipates the ultimate victory of God’s Kingdom and its humble inhabitants over the mighty and proud who oppress them.

Their “gospel” songs speak to the history of Israel and tell a story about communities, nations, kings, conquerors, judicial systems, slaves and masters, exile and devastation, and the corruption that power, riches, and idolatry bring upon the world, marginalizing those outside the inner circles of influence and trampling the human dignity of those who have little or no say in society. The powers that now rule the world are being overthrown! This is the Gospel according to Mary and Hannah.

In his Beatitudes, Jesus reinforces this perspective.

James, writing to Jewish Christians “in the dispersion” (1:1) — that is “exiles” in vulnerable communities outside Jerusalem and perhaps Palestine itself, applies this viewpoint to their situation. As the Epistle proceeds, we will learn more details about their circumstances, but here in 1:9-11, he reflects Jesus’ teaching (especially as portrayed in Luke’s Gospel) about “The Great Reversal” that takes place with regard to rich and poor, powerful and oppressed when the Kingdom of God takes root. This was the vision of the Hebrew prophets, culminating in the triumph of a crucified Savior over the empire that put him to death.

Some have called this, “The world turned upside down.”

Neither Jesus nor James is saying that God loves the poor and hates the rich. God loves all people and wants all to be saved, forgiven, and renewed. But they are addressing the fact that people live in a world characterized by unjust power structures. The rich and powerful gain status by stepping on the little guy and girl. The system is rigged so that it is easier for people and institutions with wealth and influence to get their way. The poor and humble, who lack their resources and connections, find it almost impossible to fight the system.

These prophetic voices look to a day when the playing field is leveled. The rich will be brought down. The poor will be lifted up. The scales of justice will be balanced. The power structures will be adjusted so that everyone has a fair chance. Oppression will cease. Justice and peace will cover the earth.

See, a king will reign in righteousness,
    and princes will rule with justice. (Isa. 32:1)

When the prophets taught like this, when Jesus proclaimed this good news, when James applies it to his readers, all of them do so not simply to cast a light on the future. After Isaiah’s initial vision of a righteous Kingdom being established in the world, he then says this:

O house of Jacob,
    come, let us walk
    in the light of the Lord(Isa. 2:5)

The vision of a future realm of justice and peace is meant to inform the way we live in the present, motivating us to seek justice as individuals and communities today. Those who are poor, oppressed, and marginalized should take hope and courage in knowing that Jesus is with them to lift them up. Those who take advantage of others and push them around to gain advantage for themselves should know that God does not approve and will not give his blessing to their behavior.

Wednesdays with James
Previous Studies

Civil Religion Series: “In dire need of creative extremists”

MLK Vignette

Civil Religion, part ten
“In dire need of creative extremists”

Presidential election years in the U.S. provide American Christians an opportunity to reflect upon our faith and how it applies to our lives as citizens and to the public issues that affect us all. We are taking many Tuesdays throughout 2016 to discuss matters like these.

At this point we are looking at the second book for this series: Was America Founded As a Christian Nation?: A Historical Introduction, by John Fea. Fea is Associate Professor of American History and Chair of the History Department at Messiah College in Grantham, Pennsylvania. He blogs at The Way of Improvement Leads Home.

• • •

As historian David Chappell has recently argued, the story of the civil rights movement is less about the triumph of progressive and liberal ideals and more about a revival of an Old Testament prophetic tradition that led African Americans to hold their nation accountable for the decidedly unchristian behavior it showed to many of its citizens.

• John Fea

American Nationalism has been a perspective advanced primarily by white Protestants, though in our last study we saw how Catholics became emboldened throughout the twentieth century to promote its own vision of a Christian America.

All the while, there was an entire community of U.S. citizens who had endured slavery and an ongoing culture of injustice in our so-called “Christian” land. In post-World War II America, their voice grew until they became the most important social liberation movement in our nation’s history. And they were led by African-American ministers and members of black churches who cried out like Moses, “Set my people free!”

In his book,  Was America Founded As a Christian Nation?, John Fea gives some attention to this part of America’s history and an alternative vision for what Christianity should achieve in American culture.

He focuses on Dr. Martin Luther King and the vision he set forth in Letter from a Birmingham Jail, written to some fellow clergymen who had been critical of his actions, with its classic statement, “Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.”

King self-consciously saw himself and other civil rights leaders in the prophetic tradition. Explaining himself to those who criticized him as a meddling outsider who had come to Birmingham with actions that were “unwise and untimely,” King replied:

I am in Birmingham because injustice is here. Just as the prophets of the eighth century B.C. left their villages and carried their “thus saith the Lord” far beyond the boundaries of their home towns, and just as the Apostle Paul left his village of Tarsus and carried the gospel of Jesus Christ to the far corners of the Greco-Roman world, so am I compelled to carry the gospel of freedom beyond my own home town. Like Paul, I must constantly respond to the Macedonian call for aid.

In his letter, Martin Luther King eloquently described the plight of blacks in the United States, who had been and were continuing to be denied their “constitutional and God-given rights”:

MLK JailWe have waited for more than 340 years for our constitutional and God-given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we stiff creep at horse-and-buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging dark of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate-filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six-year-old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five-year-old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross-country drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle name becomes “boy” (however old you are) and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you go forever fighting a degenerating sense of “nobodiness” then you will understand why we find it difficult to wait. There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience.

King’s letter also showed his familiarity with the history of Christian doctrine, and he justified the civil rights movement and the concept of “civil disobedience” on a thoughtful application of biblical and historical theology.

How does one determine whether a law is just or unjust? A just law is a man-made code that squares with the moral law or the law of God. An unjust law is a code that is out of harmony with the moral law. To put it in the terms of St. Thomas Aquinas: An unjust law is a human law that is not rooted in eternal law and natural law. Any law that uplifts human personality is just. Any law that degrades human personality is unjust. All segregation statutes are unjust because segregation distorts the soul and damages the personality. It gives the segregator a false sense of superiority and the segregated a false sense of inferiority. Segregation, to use the terminology of the Jewish philosopher Martin Buber, substitutes an “I-it” relationship for an “I-thou” relationship and ends up relegating persons to the status of things. Hence segregation is not only politically, economically and sociologically unsound, it is morally wrong and awful. Paul Tillich said that sin is separation. Is not segregation an existential expression ‘of man’s tragic separation, his awful estrangement, his terrible sinfulness? Thus it is that I can urge men to obey the 1954 decision of the Supreme Court, for it is morally right; and I can urge them to disobey segregation ordinances, for they are morally wrong.

He went on to reference Shadrach, Meshach, and Abednego as models of civil disobedience, as well as the early Christian martyrs who died before lions rather than obey the laws of the Roman Empire. He mentioned twentieth century examples such as Hitler’s Germany, where “legal” and “illegal” did not conform to God’s moral standards. He went on — in the midst of the Cold War — to speak of the Soviet suppression of Christian faith, advocating disobedience to their anti-religious laws. He criticized those who said the civil rights movement was advancing too quickly, saying, “All Christians know that the colored people will receive equal rights eventually, but it is possible that you are in too great a religious hurry. It has taken Christianity almost two thousand years to accomplish what it has. The teachings of Christ take time to come to earth.” King argued that it is the duty of Christian people to use time constructively and that any advances are the result, not of neutral time passing, but of responsible faith in action.

Finally, Martin Luther King called upon the church to rise up, unafraid to be called “extreme” in the pursuit of justice, love, truth, and goodness.

But though I was initially disappointed at being categorized as an extremist, as I continued to think about the matter I gradually gained a measure of satisfaction from the label. Was not Jesus an extremist for love: “Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you.” Was not Amos an extremist for justice: “Let justice roll down like waters and righteousness like an ever-flowing stream.” Was not Paul an extremist for the Christian gospel: “I bear in my body the marks of the Lord Jesus.” Was not Martin Luther an extremist: “Here I stand; I cannot do otherwise, so help me God.” And John Bunyan: “I will stay in jail to the end of my days before I make a butchery of my conscience.” And Abraham Lincoln: “This nation cannot survive half slave and half free.” And Thomas Jefferson: “We hold these truths to be self-evident, that all men are created equal …” So the question is not whether we will be extremists, but what kind of extremists we will be. Will we be extremists for hate or for love? Will we be extremists for the preservation of injustice or for the extension of justice? In that dramatic scene on Calvary’s hill three men were crucified. We must never forget that all three were crucified for the same crime—the crime of extremism. Two were extremists for immorality, and thus fell below their environment. The other, Jesus Christ, was an extremist for love, truth and goodness, and thereby rose above his environment. Perhaps the South, the nation and the world are in dire need of creative extremists.

That such a letter had to be written from an American jail, by an American Christian minister nearly 200 years after the founding of the United States, is quite an indictment against our historical self-identification as a “Christian nation.”

As the events of this past week show, we have not shaken ourselves free of this scourge of racial inequality and distrust between various racial communities in the U.S. One can only hope that Christian leaders and their churches will take the prophetic call for justice and freedom seriously in our day and that we will be committed to actually following Jesus, laying down our lives in love for our neighbors’ well being until there is “liberty and justice for all.”

• • •

Civil Religion Series 2016

Introduction

Reflections on Richard Hughes’s Christian America and the Kingdom of God

Reflections on John Fea’s Was America Founded As a Christian Nation?: A Historical Introduction

Mondays with Michael Spencer: July 11, 2016

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Mondays with Michael Spencer: July 11, 2016

Today we continue a series of Monday posts with excerpts of Michael Spencer’s thoughts about the Bible and what it does and does not promise to do for us.

• • •

To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once it has been ratified. Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,” referring to many, but referring to one, “And to your offspring,” who is Christ. This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously ratified by God, so as to make the promise void. For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a promise.

Why then the law? It was added because of transgressions, until the offspring should come to whom the promise had been made, and it was put in place through angels by an intermediary. Now an intermediary implies more than one, but God is one.

Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could give life, then righteousness would indeed be by the law. But the Scripture imprisoned everything under sin, so that the promise by faith in Jesus Christ might be given to those who believe.

Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our guardian until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.

• Galatians 3:15-26

As I was teaching through Galatians 3 this morning- through a particularly difficult passage requiring explanation of ideas quite far from the typical American evangelical’s mind — it occurred to me that it was somewhat astonishing that these words were even written by Paul at all.

I’m sure most of you know that several times in Galatians, the Apostle writes what amounts to this: “There’s a false Gospel loose in your church, and these false teachers of this false Gospel are bewitching you with a dangerous perversion of the truth.”

It’s sounds a bit like some of the watchbloggers you can find around the blogosphere or the discernment ministries around the evangelical world.

It sounds like some of the critics of The Shack, or of Rob Bell or Joel Osteen. (Yes, I see those fingers pointing at me.)

But here’s the thing: Paul goes into teaching mode, not harping, carping, condemning mode. And there he is in Galatians 3, teaching a radical view of the entire Biblical story with Jesus Christ at the center of everything God is doing.

For those who wanted to say that Christianity was Abraham and circumcision and law and Jesus and circumcision and law……Paul said “The Gospel is God making Jesus the true Israel and those who place their faith in him the true people of God.”

To those who wanted a people of Abrahamic descent, circumcised, keeping the law and claiming Jesus as the new way to be a Jew, Paul preached the Gospel of a Christ centered covenant, a spiritual circumcision through Jesus, a law that can’t save and a Christ that does save.

Paul’s radical reinterpretation of the whole idea of Israel as an interim arrangement waiting on Christ to fulfill God’s promises would have stood his Judaizing opponents on their ear. It would have been a debate worth getting a box seat to see.

So why is Paul doing it? Why is he teaching? Patiently, concept by concept? Deep in Judaism and deeper in Christ? Why spend so much ink, time, energy and passion on…..heretics? Apostates? Teachers of a false Gospel?

Is this just debate? Is Paul an angry internet polemicist firing theological bombs away from the safety of mom’s basement?

No. He’s trying to save his hearers in Galatia. And save those false teachers as well. He’s teaching the Gospel, giving every man an answer, and never saying, “These errors and falsehoods mark you as the enemy of Christ.”

He’s answering the Judaizing Gospel with the Jesus Gospel. He’s giving dignity to people who are on the wrong road. He’s teaching the truth instead of just condemning error.

He stopped shouting long enough to make the case for the Gospel and to make a way to see the entire Old Testament- Abraham, circumcision, covenant, law, messiah- in the light of Jesus.

If Paul was like many of us, there wouldn’t be a Galatians 3 or 4 or a I and II Corinthians or a Hebrews (not that Paul wrote it, but someone close to him did I’m sure.) If these writers were like many Christians, they would ridicule the error, label the heresy, ban the book and tell the true Christian to stay away…but you wouldn’t hear chapters and chapters of patient explanation, Gospel proclamation and Biblical interpretation.

There’s a lot to learn from Paul. Not just in what he said, but in his choice to say anything at all.

Pic & Poem of the Week: July 10, 2016

Summer Spray
Summer Spray

Click on picture for larger image

• • •

Summer, when the living is easy
and we store up pleasure in our bodies
like fat, like Eskimos,
for the coming season of privation.

All August the Ferris wheel will turn
in the little amusement park,
and screaming teenage girls will jump into the river
with their clothes on,
right next to the No Swimming sign.

Trying to cool the heat inside the small towns
of their bodies,
for which they have no words;
obedient to the voice inside which tells them,
“Now. Steal Pleasure.”

Tony Hoagland
From “Summer in a Small Town”

Saturday Ramblings: July 9, 2016

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I’m feeling rather subdued today, after a sad week here in the U.S. But we’ll try to lighten it up a little for this edition of Ramblings and focus on good news stories to encourage smiles and a bit of positive energy.

Psst…Hey, I’m not even gonna rag on Ken Ham this week!

Let’s ramble!

• • •

archnoahs-ark-icon-transparent-2Fifty years ago, on the afternoon of June 22, 1966, near the newly completed Gateway Arch in St. Louis, MO, a group of tourists and a National Park Service guide gawked as a small plane suddenly approached from the west, made a low pass over the Old Courthouse and flew through the legs of the Arch. The pilot zoomed away across the river, toward Illinois. The pilot, the first to fly through the Arch, was never identified.

Until now.

According to an article bDonna Dorris of Madison, now 75 years old, says her father told her later that day that he was the one who did it. His name was Earl Bolin. He worked in the Nickel Plate railroad yards and flew small airplanes as a hobby. On the day of the flight, Dorris, a young mother at the time, stood in her front yard. Her father, who lived across the street, walked up to her. “You might want to catch the news tonight,” she remembers him saying.

According to the article, Bolin only ever told a few people about the flight, and nobody ever snitched, and Bolin never lost his license. “Don’t say anything to anybody, don’t even talk about it,” he’d say to Dorris’s husband, Bill.

Donna Dorris’s father’s flight and his sense of mischief became a part of family lore. They kept it a secret for fifty years until they read about the stunt again recently in the Post-Dispatch’s column, “This Day in History.”

There have been several copycat flights in the intervening years — at least ten more, including a 1984 helicopter whose pilot who was identified and sanctioned by the FAA.

Who knows what other crazy things he did? A toast today to Earl Bolin, adventurer and daredevil!

Psst…Ken Ham opened a theme park with a life-sized Noah’s Ark in Kentucky this week.

noahs-ark-icon-transparent-2Thought I might show you some of my pictures from our recent long weekend in Chicago. We stayed at a hotel right on the Riverwalk on the Chicago River, attended a concert at Wrigley Field with James Taylor and Jackson Browne, and another concert the next night with a picnic at Ravinia listening to Shawn Mullins, Mary Chapin Carpenter, and the Indigo Girls. We also took a walking tour of historic skyscrapers and went to Navy Pier to watch fireworks over the lake. It was a fabulous time in our favorite city. You can see more pictures at Chaplain Mike’s Flickr page.

Psst…oh yeah, the Ark Encounter also includes the Ararat Ridge Zoo, camel and donkey rides, live entertainment, and a 1,500-seat themed restaurant. And zip lines.

noahs-ark-icon-transparent-2A report in the New York Times announces some good news about major diseases.

They are in decline, at least in the U.S. and some other wealthy countries. Here are a few examples. Rates of colon cancer have fallen by almost 50% since their peak in the 1980’s. Hip fracture rates have been falling by 15-20% per decade for the last 30 years. Dementia rates have plummeted from 3.6 per 100 for those over sixty in the 1990’s to 2.0 per 100 today. And even though heart disease still kills more than 300,000 people a year, deaths have fallen 60 percent over the past half century.

1401-heart-terms-artSomething strange is going on in medicine. Major diseases, like colon cancer, dementia and heart disease, are waning in wealthy countries, and improved diagnosis and treatment cannot fully explain it.

Scientists marvel at this good news, a medical mystery of the best sort and one that is often overlooked as advocacy groups emphasize the toll of diseases and the need for more funds. Still, many are puzzled.

“It is really easy to come up with interesting, compelling explanations,” said Dr. David S. Jones, a Harvard historian of medicine. “The challenge is to figure out which of those interesting and compelling hypotheses might be correct.”

Of course, these diseases are far from gone. They still cause enormous suffering and kill millions each year.

But it looks as if people in the United States and some other wealthy countries are, unexpectedly, starting to beat back the diseases of aging. The leading killers are still the leading killers — cancer, heart disease, stroke — but they are occurring later in life, and people in general are living longer in good health.

The results are so striking that some researchers have posited that the cellular process of aging may be changing, in humans’ favor.

Psst…Ham is projecting 1.4 million visitors in the park’s first year, though a consultant for the state said 640,000 was a more likely number.

Marcus Halley, Mahnaz Shabbir and Bob Hill, the steering committee for Beyond Belief.
Marcus Halley, Mahnaz Shabbir and Bob Hill, the steering committee for Beyond Belief.

noahs-ark-icon-transparent-2Thankfully, here is a positive, hopeful story about race and what faith communities are doing to alleviate tensions and build trust between blacks and whites in Kansas City, MO.

It tells about a project at KCPT-TV, the PBS station in town, called Beyond Belief. For more than eight months, the project probed the city’s churches, synagogues and mosques, as well as secular gathering places, and asked whether faith communities could help solve the city’s persistent problems of race, class and inequality. Click on the link to see specific stories of faith in action, in which people tackled some of the hard issues in our nation — race, immigration, justice — that beg for solutions.

Steve Mencher, a Jewish man from the Bronx, NY, headed up the project and wrote the article about its impact on the city and on his own life. Read the entire piece, but here are a couple of paragraphs that encouraged me:

In my experience here in Kansas City, the received wisdom that “Sunday morning is the most segregated hour in America” is only partly true. Yes, churches divide up along Troost Avenue, which slices through the city dividing black and white. But churches are also the main institutions reaching across that line.

The sometimes raw and often powerful testimonies about racism and white privilege that were shared back in February continue to reverberate; their work recognizing racism and fighting for justice continues.

The main thing I’ve learned in my time in Kansas City is that my assumptions about Americans and their God-given right to individuality are all wrong. Everyone does not aspire to thrive in his or her own bubble. In Kansas City, nobody needs to bowl alone. Most humans hunger for community, and in Kansas City, faith is at the heart of that quest.

noahs-ark-icon-transparent-2Finally, an institution that has been part of my life for almost forty years had its final show last Saturday night. Oh, they’ll continue in the fall with a new host, but it won’t ever be the same again. On July 2, Garrison Keillor hosted his last Prairie Home Companion Show from The Hollywood Bowl in Los Angeles.

When we were first married and living in the mountains of Vermont, we had no TV and relied upon the radio and our stereo for entertainment. We looked forward to every Saturday night, when Garrison came into our living room to weave his Lake Wobegon tales and introduce us to folk singers and musicians. We attended a show in the early 1980’s at Middlebury College in Vermont and have been faithful listeners all these years. We have derived a lifetime of pleasure from this radio tradition.

I know this video is longer than the ones we usually post on Saturday Ramblings, but nothing could be more appropriate today than Garrison Keillor’s final “News from Lake Wobegon” monologue from PHG. Enjoy.

 Psst…Ham’s next projects are said to be a replica of a walled city where Noah may have lived and a Tower of Babel.

noahs-ark-icon-transparent-2P.S. — Scot McKnight posted this on Jesus Creed Friday.

A great reminder at the end of this week.

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