Is Megachurch Culture Part of the Problem?

tullian-tchividjian-PREACHING

I really hope Tullian doesn’t do what Driscoll has done, and get back into ministerial work within the next month or two. He needs to stay home and mend relationships with his family and repair the damage done. He needs to mend relationships with those people who really looked up to him. I also think he needs to also really consider his reputation before all of this – as a “celebrity” himself. I think he needs to consider what the office of overseer means, and what it means to care for the sheep.

The Protest! Station

• • •

So, Tullian Tchividjian has fallen. The pastor of the renowned Coral Ridge Presbyterian Church in Ft. Lauderdale, Florida resigned from his position several days ago, releasing a public statement that was followed by one from his wife. Tchividian admitted to seeking “comfort in a friend and develop[ing] an inappropriate relationship” after discovering that his wife was having an affair. His wife Kim’s statement said only that Tullian’s words represented his own opinion and asked that everyone respect the privacy of her family.

Here is the official statement from the church:

Several days ago, Pastor Tullian admitted to moral failure, acknowledging his actions disqualify him from continuing to serve as senior pastor or preach from the pulpit, and resigned — effective immediately. We are saddened by this news, but are working with and assisting Pastor Tullian and his family to help them through this difficult time, and asking people to join us in praying that God will bring restoration through this process and healing to all involved.

We did a post on Pastor Tchividjian back in 2010 after he was asked to minister at Coral Ridge. We called him “a ray of hope in south Florida,” as he took the reins of a megachurch known as a leading congregation at the front lines of the Christian Right in the culture wars. In subsequent years, Tullian became known for his quasi-Lutheran teachings about Law and Gospel, which led to his rancorous public departure from The Gospel Coalition. Leaders of TGC explained that the break was primarily because of doctrinal differences over sanctification, differences that had become “sharp and divisive.” In these and other neo-Calvinistic and neo-Puritan circles, Tullian has been branded an antinomian because of his views.

Ah, but that’s all blog blather now, lost and forgotten in the all-too familiar narrative of a high-profile minister crossing a moral line that precipitated his downfall.

Thankfully, I haven’t seen any “I told you so” posts (yet), claiming that this transgression was the natural result of a preacher being weak on sanctification. I have my doubts that doctrine had anything to do with Tchividjian’s indiscretions. I’m more than willing, however, to look at American church culture as a potential accomplice.

One of Tullian’s parishioners, who blogs under the moniker, “The Protest! Station,” has written an article about the situation called, “Tullian Tchividjian Resigns & The Age of the Unknowable Pastor.” He questions the kind of celebrity aura pastors in megachurches gain and wonders whether it might not contribute to situations like this.

I don’t want to be presumptuous or speculative, but I can’t help but think that such an environment only feeds that sickening desire within us to have renown. Let’s face it, we live in a culture that can arguably best be described by the phrase, “Cult of Personality.” I admittedly was hesitant to go to Coral Ridge, and have oftentimes been hesitant because I’ve wondered if that had something to do with it. Whether it’s the latest celebrity vocalist or someone like Perry Noble, Steven Furtick, Troy Gramling, Joel Osteen, you name it – the cult of personality is everywhere. It’s their sinful inclination to be worshipped and our sickening sinful inclination to worship anyone other than God. I love Coral Ridge, but as much as I hate to say it, we are probably going to look elsewhere because we just don’t really want to be there. It really is painful. And I think we need to find something smaller, with pastors who don’t seem inconvenienced or too busy to talk to you.

Tchiv2-44I think it would be entirely unreasonable to attribute something as common to human nature as sexual infidelity to external causes like this. Heaven knows, how many pastors and leading believers in smaller churches have walked this path!

No, I’m not suggesting that megachurch culture is the problem or that the answer to having faithful ministers is to put them all in small churches where congregations can know them better and hold them more accountable. Tullian himself would say — and he would be right — that this would amount to looking to the Law as the answer to sin.

However, I’m perfectly willing to discuss what I consider to be a matter of wisdom. I do think this kind of culture may play a contributing factor in making it easier for someone in a position like Tullian’s to drop his guard.

  • Position and power and public acclaim can be corrosive to personal character. Am I wrong?
  • A high-powered, fast-paced executive lifestyle can preoccupy a person to such an extent that attention might be diverted from the daily, mundane task of nourishing important personal relationships. Am I wrong?
  • A life that is constantly in the spotlight, on the stage and up on the jumbo screen, making public proclamations to big crowds of admirers, might face some different kinds of temptations to seek a little personal warmth and comfort in the shadows. Am I wrong?

I am not claiming that this is what happened to Tullian Tchividjian. I don’t know. But when an event like this occurs, it gives us all an opportunity to consider what we’re doing in the church. And I can’t help but thinking that the megachurch way and the corporate/celebrity culture it encourages may provide fertile breeding grounds for poisonous fruit.

In our 2010 post, we quoted Tullian Tchividjian when he said: “I learned that God’s capacity to clean things up is infinitely greater than our human capacity to mess things up.” May that truly be the final word for us all.

But may it also prompt us to look at what we’re doing in the church so that we can learn not to put people in positions where it’s easier for them to mess things up so much.

“Touch Me, Lord Jesus”

grieving family

Yesterday, I was with a black family in the city after their loved one passed. The spouse wasn’t home at the time, and the other family members didn’t want to let him know until he arrived, for fear it would affect his driving on the way.

When he did get home, he was shaken and tearful. It took him a long time to go in the house to see his wife.

It was one of those city scenes I’ve witnessed often. The front porch was overflowing with relatives and friends, spilling over to neighboring houses and their porches and yards, along the sidewalk and across the busy street. People went in and out of the house, where the heat was even more stifling in the oven-like rooms inside. All ages were there. The young ones kept mostly silent and looked at their phones. The older ones smoked cigarettes or bantered with family members they hadn’t seen for awhile. The husband hung back on the periphery, not at all desirous to be the center of attention, but not knowing what to do with himself. He stayed across the street by his truck, smoked, paced, shook his head, cried and muttered to himself.

The house was small and sparsely furnished. The deceased lay on a hospital bed in the dining room, where the small table and chairs had been pushed up against the wall to make room. The AM gospel station was playing on a radio across the room from her. As people came in and out of the front room adjacent to her, few passed the boundary and entered that dining room; if someone did, it was only for a moment. We gathered for prayer around her at one point, but as soon as I said “Amen” the room emptied.

We waited about an hour and a half for the funeral home folks to arrive, and most of it was spent in this uncomfortable silence.

Until the husband put in a DVD.

It was a concert of gospel music sung and played by some of its “legends.” Father and son sat on the sofa and used the remote to pick their favorite songs, sing along, weep, close their eyes and try to feel the presence of the Lord in that place of mourning. When they found a performance that was particularly moving, they pumped up the volume and swayed as they sang and cried.

I thought it kind of ironic that I had been involved in a conversation here on the blog all day about the mourners at the AME church in Charleston, SC, and then was given the chance to be with this family at the moment of their loss. It made me more attentive to what was happening. And what I saw was genuine lament.

I have always appreciated it when I’ve attended funerals in the historically black churches. It does my soul good. I have found that the music in particular strikes a chord with my emotions and enables me to look up when all seems to have fallen down around me. They do know how to lament in a way that few traditions can. And like the biblical lament psalms, their songs don’t leave them in darkness, but help them find a way to see the light of faith and bright hope.

Anyway, this man figured out where to go when he didn’t know where to go. Here’s one of the songs that touched him the most yesterday. Perhaps it can help us as we pray for all who are sorrowing or afraid, and as we face those feelings ourselves.

TOUCH ME, LORD JESUS

Touch, touch me Lord Jesus
With Thy hand of mercy
Make each throbbing heartbeat
Feel Thy power divine
Take my will forever
I will doubt Thee never
Cleanse, cleanse me dear Saviour
Make me wholly Thine

Guide, Guide Me Jehovah
Through this vale of sorrow
I am saved forever
Trusting in Thy love
Bear me through the current
O’er the chilly Jordan
Lead, lead me dear Master
To my home above

Lucie E. Campbell (1885-1963)

 

Forgiveness: Should it be the first word?

Image processed by CodeCarvings Piczard ### FREE Community Edition ### on 2015-06-19 20:41:13Z | http://piczard.com | http://codecarvings.com

Historically, black churches have nurtured the politics of forgiveness so that black people can anticipate divine justice and liberation in the next life. This sentiment shaped non-violent protest during the civil rights movement. A belief that displays of morality rooted in forgiveness would force white America to leave behind its racist assumptions. But Christian or non-Christian, black people are not allowed to express unbridled grief or rage, even under the most horrific circumstances.

For these Christians whose deep faith tradition holds forgiveness as a core principle, offering absolution to Roof is about relieving the burden of anger and pain of being victimized. In this regard, forgiveness functions as a kind of protest, a refusal to be reduced to victims. It sends the message to the killer that he may have hurt them, but they are the true victors because they have not been destroyed.

Yet, the almost reflective demand of forgiveness, especially for those dealing with death by racism, is about protecting whiteness, and America as a whole. This is yet another burden for black America.

• Stacey Patton, Washington Post

• • •

I think those of us who are Christians would agree that the ultimate word toward our “enemies” is the word of forgiveness. I wonder, however, if it should always be the first word.

Stacey Patton has written a piece in the Washington Post called, “Black America should stop forgiving white racists.” The title seems intentionally provocative, because in the end Patton does not say forgiveness should be withheld. Rather, she argues it should not be given away as quickly or easily as it seems to have been in situations like the Charleston shootings. It is the “rush to forgive — before grieving, healing, processing or even waiting for the legal or judicial systems to process these crimes — and the expectations of black empathy for those who do great harm” that Patton finds “deeply problematic.”

Stacey Patton reminds us that in many other situations, such as 9/11, the ISIS beheadings, and historic anti-Semitic acts, we have seen no such knee-jerk expressions of forgiveness. As I read her article, I was reminded of South Africa, where an approach that many think sought an appropriate balance of justice and mercy was enacted through the Truth and Reconciliation Commission. That commission was specifically for the purpose of enabling “South Africans to come to terms with their past on a morally accepted basis and to advance the cause of reconciliation.” It seems to me that a process like that allows victims of violence to express their grief and tell their stories in a public context that is also designed to lead to amnesty and reconciliation. In his foreword to the report of the Commission, Desmond Tutu expressed the following:

There were others who urged that the past should be forgotten – glibly declaring that we should “let bygones be bygones.” This option was rightly rejected because such amnesia would have resulted in further victimisation of victims by denying their awful experiences.

Above, Stacey Patton rightly describes the thought process of those whose family members died in the Charleston shootings. Jesus told us to forgive. If I don’t forgive, I will become a victim, enslaved by anger and bitterness. If that happens, the other side wins. We will not let hatred and violence win, and therefore we offer forgiveness from the start.

That is a noble approach, and Patton does not discount its power. However, inasmuch as it has become the knee-jerk, automatic response of many in black America, as well as the expectation of those watching black Christians, she argues it has had the unfortunate opposite effect of simply letting white racism off the hook and more deeply entrenching blacks in victim status. Indeed, she seems to suggest that black Christians may have developed something of a “messiah” complex, imagining that their sufferings will “save” white America from its racism.

When black forgiveness is the means for white atonement, it enables white denial about the harms that racist violence creates. When black redemption of white America is prioritized over justice and accountability, there is no chance of truth and reconciliation. It trivializes real black suffering, grief, and the heavy lifting required for any possibility of societal progress.

Would the good folks of Charleston have been any less of a Christian example had they first given voice to the kind of lament that is common throughout the Psalms? Would Jesus have been dishonored had they begun their journey toward forgiveness by expressing their grief and anger directly to the face of Dylann Roof as they stood in that courtroom the other day? Is immediate forgiveness the only legitimate Christlike response?

Though I don’t agree with every nuance of Stacey Patton’s argument, I have learned that grief is a process, and so is coming to grips with the need to forgive. I don’t like the way she says below that white America needs to “earn” the forgiveness of the black community. But I do agree that we all must learn to embrace our full range of human emotions, especially in times of mourning and grieving. Deep, genuine forgiveness takes time, and in such horrific situations I would expect that extending it fully and maintaining its spirit would be a lifelong process.

If we really believe that black lives matter, we won’t devalue our reality and cheapen our forgiveness by giving it away so quickly and easily. Black people should learn to embrace our full range of human emotions, vocalize our rage, demand to be heard, and expect accountability. White America needs to earn our forgiveness, as we practice legitimate self-preservation.

Black lives will never be safe — or truly matter — and we won’t break the centuries long cycle of racial violence if we keep making white racial salvation our responsibility.

Christians believe that mercy will triumph over judgment, but that does not deny the need for appropriate judgment. And triumph may only come after a long and difficult battle.

Forgiveness should always be the last word. Be careful when it is the first.

Merton on Contemplation (1)

Full Fathom Five, Jackson Pollock
Number 8, Jackson Pollock

The curious state of alienation and confusion of man in modern society is perhaps more “bearable” because it is lived in common, with a multitude of distractions and escapes — and also with opportunities for fruitful action and genuine Christian self-forgetfulness. But underlying all life is the ground of doubt and self-questioning which sooner or later must bring us face to face with the ultimate meaning of our life. This self-questioning can never be without a certain “existential “dread” — a sense of insecurity, of “lostness,” of exile, of sin. A sense that one has somehow been untrue not so much to abstract moral or social norms but to one’s own inmost truth. “Dread” in this sense is not simply a childish fear of retribution, or a naive guilt, a fear of violating taboos. It is the profound awareness that one is capable of ultimate bad faith with himself and with others: that one is living a lie.

• Thomas Merton
Contemplative Prayer (xxxiv)

• • •

We will take some time in coming days to consider what Thomas Merton has to say in his book, Contemplative Prayer. This book was written at the end of Merton’s career as a monk and it was designed to speak first of all to his fellow monks, though he hoped it would be helpful to all Christians no matter their vocation.

Merton begins by takes up the topic of monastic prayer, and reminds us that in practice it was relatively simple, drawn from the scriptures (especially the Psalms), and centered on the name of Jesus. This “prayer of the heart” was seen “as a way of keeping oneself in the presence of God and of reality, rooted in one’s own inner truth” (xxxi). But what does this kind of prayer have to do with contemplation?

First, Merton warns us against a false view of contemplation.

Nothing is more foreign to authentic monastic and “contemplative” (e.g. Carmelite) tradition in the Church than a kind of gnosticism which would elevate the contemplative above the ordinary Christian by initiating him into a realm of esoteric knowledge and experience, delivering him from the ordinary struggles and sufferings of human existence, and elevating him to a privileged state among the spiritually pure, as if he were almost an angel, untouched by matter and passion, and no longer familiar with the economy of sacraments, charity and the Cross. The way of monastic prayer is not a subtle escape from the Christian economy of incarnation and redemption. It is a special way of following Christ, of sharing in his passion and resurrection and in his redemption of the world. For that very reason the dimensions of prayer in solitude are those of man’s ordinary anguish, his self-searching, his moments of nausea at his own vanity, falsity and capacity for betrayal. Far from establishing one in unassailable narcissistic security, the way of prayer brings us face to face with the sham and indignity of the false self that seeks to live for itself alone and to enjoy the “consolation of prayer” for its own sake. This “self” is pure illusion, and ultimately he who lives for and by such an illusion must end either in disgust or in madness. (xxxii)

Facing this existential dread is a key component of true contemplation. In fact, Merton says that monks, in part, are called to take on the courageous task of exposing themselves “to what the world ignores about itself” (xxxiii). Contemplation involves, first of all, facing the worst in order to discover within it the hope of the best.

“From death, life” (xxxiv).

Sundays with Michael Spencer: June 21,2015. Father’s Day Edition

backyardboat2

From CM: This is one story I always think about around Father’s Day. Thank you, Michael.

• • •

When I was twelve years old, my father bought a small aluminum boat, just enough for two people to use for fishing in the local lakes. He put it in our backyard. It had a tiny motor that sat in our shed. He bought the boat so we could go fishing together, father and son. It was his dream, a father’s dream that I can now relate to as I share ball games and movies with my own son.

The boat never took us fishing. In fact, it never got in the water. It remains there in the back yard, photographed by my memory, waiting for a fishing trip that would never happen. In my tendency to personify objects in my world, I picture that boat as eager and expectant, then confused, and eventually depressed. Its purpose- its joy?- was not to be fulfilled.

At age twelve, I was about as interested in my father’s dream of fishing together as the fish were in getting hooked, cleaned and fried. I resisted my father’s overtures with a quiet, but persistent force. I was always busy. There was always something else to do. I wasn’t interested in being outside. My friends wanted me to play. Mostly, I wasn’t interested because my dad was interested, and I was at war with my dad. Not a physical battle, but a back and forth emotional war that had been going on as long as I could remember, and now that my dad wanted something from me, I was in a position to frustrate him. I felt the power, and I used it to disappoint his dream.

My father had never been like other fathers I knew. By the time I was a teenager, he was unable to work, but before that he’d done all sorts of things: worked as a flunky at car lots, made tools at a tool and die company, made change at a car wash, ran errands at local automobile race tracks, worked in the oil fields, rented boats at a lake, janitored. While he was unable to work, he was able to get out and do things he liked to do: fish, hunt squirrels, pick up pecans, hunt arrowheads, go to ball games and races.

My father was a collection of contradictions and mysteries. He was deeply and genuinely religious, but the entire time I knew my dad, I can never remember him in church more than a handful of times. He was divorced (I never knew why), and his chosen church- the Southern Baptists- ranked divorce just above treason and murder on the sin scale, so it was easy to not be present. He loved the Bible, and despised most church people as hypocrites.

He was from the woods and mountains of eastern Kentucky, but all my life we lived in cities, and he hated the city. We lived in Kentucky, and he wanted to live in Wisconsin. He was sociable and funny, the life of any gathering of family or friends, but he feared and loathed almost any other kind of gathering. He loved baseball, but wouldn’t let me join Little League. He had an eighth grade education, and was determined I would graduate from college. He wanted me to be a dentist, and never once took me to one.

He was afraid of everything. The weather terrified him to the point of hysteria. Government paperwork terrorized him. Travel was so frightening to him that I never went on a school trip if he had any say in it. Fear dominated my father’s life like no one I’ve ever met, then or now. As real as it was in my childhood experiences with dad, I couldn’t help but sense it hadn’t always been this way. I knew enough about his life to know he’d once been as wild and fearless as other boys, but somewhere along the way, something else entered the picture, changing my father from a man like other men into someone assualted, subdued and captured.

I would always compare my dad to other fathers or to my uncles, and something wasn’t right. He was older than anyone else’s dad. They ran businesses, took their boys to Little League, built tree houses and worked at factories. I understood my friend’s dads. I understood the men at church. I didn’t understand my father. He was unlike them all, different, unpredictable, like he was broken far under the surface.

It made me angry that my father was like this. Sometimes I was embarrassed. Sometimes I was humiliated. Mostly, I was just ticked off, and thought about running away, or at least spending all my time hiding somewhere he couldn’t find me. Over the years, I know I was ashamed that dad was my father, and I acted it out to him and to others. Being asked about my father by anyone else was an excuse to lie or change the subject.

RS4245_200226519001-scrDad wasn’t without good qualities. He was very funny, warm and sociable to his friends and neighbors. He loved those who were close to him. He loved his grown children, and their children. He was broken-hearted he saw them so seldom. He had a generous and encouraging side, but it seemed to never appear for long before vanishing under the other, darker side. My father knew trees like a botanist. He was sober and dependable as a friend and a helper. He was a great partner for watching classic tv shows. He could make people feel at ease, and he was very smart. I’m convinced he knew a million dirty jokes. Though he wasn’t much of a reader, he could sing, calculate and “cypher.” He could teach squirrels to climb up his pants and eat out of his pocket.

Once dad told me about all the books he read as a young man. Zane Grey. Tarzan. There wasn’t a book in the house now. He helped start a church in Wisconsin. He worked in factories and on airplane engines. At one time, he was a skilled tool maker making great money. What had happened? How did that normal man disappear, and this person take his place?

When I was thirteen, I came home from school and was sitting on the front porch, waiting for dad to return home and let me in. He drove an old, green, 1954 Chevrolet on his daily outings. Before much time had passed, I saw the old car come up the road. But then a funny thing happened. The car drove right past the house, and dad never looked at me. Not a wave, not a glance. He drove on to the end of the block, and turned right. Heading toward the hospital.

The boat in the backyard didn’t know it at the time, but its fate was sealed.

Health problems were always part of dad’s life. He complained of dizziness and chest pains to the point I wearied of what I thought, stupidly, was just whining for attention. I, of course, was never privy to just what was going on, and I wonder how much he understood his own problems. Now our family was going to become dominated by health concerns, hospitalizations, medical bills and medications. Dad was having the first of two heart attacks that would render him helpless against the onslaught of depression.

I’ve often wondered how dad’s heart problems would have been treated today. It was the late sixties, and dad stayed in the hospital for a couple of weeks. There was no surgery, as one might expect today. No miracle drugs. I would visit him in ICU, and he was glad to see me, of course. I was afraid he might die, and felt guilty that I’d wished that many, many times. He came home, and soon was sitting in a chair in the front room. He had survived a major heart attack. We were all happy. Right?

Dad grew stronger, but something bigger than the heart attack took over. Something worse than all his previous helath problems. He wouldn’t leave the house. He wouldn’t leave the chair. He sat in the chair with his hand over his face. He wept. Mom would plead with him, but to no avail. It didn’t stop. It wasn’t a bad day. It was like a living grief, a stuck record, an endless punishment. It lasted for weeks, months and then, years. Depression overwhelmed my father.

I didn’t understand. And no one could explain what was happening in a way a teenage boy could understand, though they tried, I’m sure.

Soon my dad’s oldest son, a doctor, came down to try and help. It was the first time I heard the word “depression.” I’d heard my parents always talk about “nervous breakdowns,” which I couldn’t find in any science book. But I had no idea what “depression” meant, other than the fact that dad was depressed, and it was clearly awful. I’d never seen or heard of depression. No one else had a depressed parent. Why did I?

At some point, dad went to the hospital. The psych ward in Louisville General. (He may have gone several times. I’m unsure.) Dad’s absence was always a good thing. Mom would take me out to restaurants, something dad wouldn’t ever do. We would be happy, and feel guilty about it. There was no dark, mysterious “depression” controlling our family. I didn’t have to keep my friends out of the house. Still, I didn’t understand. I did hope my dad would come back better. Doctors and hospitals made people better. I didn’t understand how elusive an opponent depression can be, resisting and defeating every effort to cure it.

I would see the boat in the backyard every day, and I began to feel badly about how I had responded to my dad’s attempts to be a regular father and son. I mowed around it, and wished it could go in the water, and that dad could teach me to use the motor. A day at the lake with my father really would be a nice way to spend some time after all.

Dad returned from the hospital, and while things may have gotten better, it wasn’t for long. Dad was still depressed. His thoughts, feelings and behaviors were the same. He talked about his stay in the hospital in hellish terms. He looked terrorized by his stay. I still remember his descriptions of the other patients. Apparently, in the days before today’s cushy psychiatric facilities, my father was part of a ward of people we would call “insane.” He received electric shock treatments. I’ve learned far too much about those. I hope they helped, because I’m afraid to think what they did if they didn’t.

Now we entered into years that were almost unbearably bad most of the time. Dad would be depressed, or he would be angry or just lost. He projected his anger out at everyone: his doctor, his children, his family, God, city people, Republicans, the neighbors. There was never any predicting what direction my father’s depression would go, only that we would certainly be the recepients of his anger.

Because I was naively analytic and stupidly verbal as a young man, I tried to convince my father everything was his fault, and could be easily fixed. It didn’t help that I became a professing Christian at age 15, and became even more aware that my father was not in church, but was sitting home cursing out the world. We argued constantly, over everything that teens and parents argue about, and then about a hundred things that were uniquely issues dad and I cooked up to fight over. Poor mom. I cannot describe the vehemence of these arguments. Surely I pushed dad to the brink of more heart problems many times, but I couldn’t see it at the time. Mom would beg us to stop. We would just get tired and quit.

I was bitterly angry that my father had ruined his part in my life and had turned our home into a horror story. First, by just being old and contrary. Then by refusing to let me be a normal kid. Then by falling apart and becoming a depressed invalid.

And then, there was one break in the darkness. I began preaching at age sixteen. Even as a young man, I remember coming home and telling dad I was “called” to be a preacher. He was moved. I couldn’t appreciate then how much he had prayed for me, and how he lived hoping my life would be useful to God in ways his had never been. All I knew was there was finally some tenderness between us. Some definable love and forgiveness.

A gentleness began to enter our lives as I started to realize my father was a sick person. He’d said this many, many times, and I didn’t accept it, because it was too complicated and I was too afraid of something that couldn’t be fixed as easily as a flat tire. But as I got older, it made more and more sense. I started to notice my father in new ways, and to listen to him more closely. I could see that my father didn’t want to be this way. He was covered in a darkness that clung to him like a wet blanket. He fought against it, but couldn’t toss it away. It had, inexplicably, become part of him. He would have to live with it.The fighting did not stop. My understanding of depression did not increase. But Dad, slowly, began to go out again, drinking coffee with other men. On a few occasions, dad even came to hear me preach. In all my life, I believe my father heard me preach five times. Once he drove me to a small church where I was supplying, and on the way back, gently tried to tell me my sermon wasn’t very good, which I suspected, but didn’t want to acknowledge. He began to show me kindness, and by God’s grace alone, I started to receive it.

I had to live with it as well. I had to accept who my father was, and how depression had made him, and me, what we were. In my Christian journey, I was frequently confronted with my duty and need to forgive others as God had forgiven me. I never contemplated this truth without thinking of my father, and how I had denied him forgiveness for this thing that had taken so much of our family’s joy away. I needed to forgive him, because he wasn’t responsible for depression. I needed to forgive the depression more than my father. I needed to forgive myself for how I had reacted to this unwelcome visitor.

It’s funny how God works. I took a job at a local grocery store, and how I spent the money I earned became a major war zone with dad. My first paycheck turned into new clothes, and dad- who had lived through the Great Depression- was outraged that I hadn’t put all the money in the bank or paid for the family groceries. But later, I spent a good bit of my paycheck on a citizen’s band radio for my 65 Chevy. I cannot describe my father’s reaction, but it was explosive.

So it is divinely ironic that within a few weeks, my father began buying CB radios. He was fascinated by the hobby. Soon we had a base station in the house, radios in all the cars and were joining CB clubs in the area. My father loved the ability of radio users to make small talk with one another anonymously. What medications, hospitals and therapy couldn’t do, CB radio did. My father came out of his depression by talking on the CB radio. My father became “Two Bits,” and Two Bits wasn’t depressed.

Dad and I loved this hobby. I could talk to him from wherever I was, and it was actually an honor to be the son of the now famous “Two Bits.” As my interest in the hobby waned, dad’s interest increased. In the years to come, he would buy bigger and bigger radios, making friends with people all over the area, the nation and even the world. Radio brought him a magnificent amount of joy.

0813091801Dad sold the boat. We didn’t speak of the lost dreams of years ago or the bitterness that had passed. I tried to never think of those days, but I cannot help but think of them more and more as the years go on. I want my children to know about that boat. I cannot touch it, but I can feel its presence and its loss. It is real, because the love my father had for me in that boat is real.

After I married, and became a man, dad and I became friends again. We stopped fighting and enjoyed one another. He was proud of me. He helped me, and listened to me. He loved my wife and our kids. Depression never vanished, and dad’s basic personality never changed. We accepted that this was the life we had shared. Depression had taken away more than I could ever calculate, but I was determined to not spend any more time staring into the void.

Depression is now a reality I face every day in my ministry with students. I know all about it. I have my own thoughts and theories about its origins and power. I believe in the mystery of its genetic and biochemical origins. I also believe we contribute to it by our own thoughts, choices and actions. It is complex, resisting simple treatments in some cases, surrendering to the mildest of medications in others.

We were not so fortunate. Depression invaded our lives when it was a monster of unknown origin or power. I now recognize that dad was depressed before his heart attack, but succumbed to a powerful depression in its aftermath. He did not understand depression, and the chemical miracles were not available or effective.

I believe that our world is a fallen and ruined world, not so much in nature, where the glory of God shines through, but in human beings, whose brokenness takes thousands of different forms and reveals the tragedy of the wreckage that began in Eden and continues in our lives. In this ruined world, depression is a result of sin. Sin as it wrecked our minds, chemistries and emotions. Sin as our thoughts became attracted to darkness rather than light. Sin as we cower in fear rather than trust a trustworthy God who we cannot see thorugh the darkness, and from whom we run away when we do glimpse him. I am so glad that this God doesn’t count on us to find him, but has found us all along, and never lets us go. As the scripture says, “Where shall I go from your Spirit?…even the darkness is as light to you.”

Nothing I believe about depression makes depressed persons into “sinners” on some special level. Like all of us, they are broken. Like all of us, God gives grace that we can accept or reject. Like all of us, they are loved by God and have the possibility of hope, and even healing. Like all of us, they are gathered together in the wounds of Christ, and raised in his resurrection.

I have compassion for my depressed friends. In my own struggle with depression, I’ve benefited from the lessons of my father’s life. There are moments when I have found myself in the chair, hands over my face, weeping. I’ve gotten up, and decided to live. For myself, my wife, my kids, and my father. I will not go into the same night if I can help it.

I believe that fathers are put in this world to write life, goodness and wisdom into the hearts of their children. The best fathers have written boldly, deeply and legibly; they have written lessons that last a lifetime. Other fathers write painful or erring lessons, putting into their children not a path to love and joy, but a downhill slide to emptiness and desperation.

My father left many empty places in my life where he should have written his own unique imprint and example. I am acutely aware of these empty, fatherless places, and the legacy I have inherited because of them. It was my father’s depression, and his fearful, unpredictable actions and inactions, that left me with an abiding sense that I do not belong or deserve to belong in the society of normal, happy people. It was that depression that left me doubting my masculinity, and afraid to do a hundred things that boys and men ought to do to know who they really are in the world. Today, when you see me helping to coach our school baseball team, make no mistake about it: I am out there making up for those days my dad wouldn’t take me to join Little League.

It was my father’s depression that left me with vacant places where unconditional acceptance and fatherly delight ought to be. It was his fear of death that infected my mind from the time I was small, so that every suddenly ringing phone or unexpected noise can terrify me. In the place of the imprint of the father, I have written many stupid and evil legacies of my own. In my worst moments, I see my father’s depression and darkness in myself. I was so certain that I was doomed to live in illness and depression, sin’s false promises of joy looked convincingly attractive. In my own despairing, angry and confused words, I’ve heard the echo of my father’s cries.

The imprint of an earthly father is a treasure. Thankfully, the imprint of the heavenly father is a gift of grace that comes to the fatherless and the empty. Where my father did not and could not affect my heart, because depression wouldn’t allow it, God, and his manifold gifts of love have penetrated into the empty places and brought life, love and hope. In a hundred different ways, experiences and relationships, God has been a father to me in those places that my father left vacant.

I also know what my father would have done if he had not been depressed, and what I would do if I had the opportunity to do it all again. Of course, those times are past, and realities are real. Still, it comforts me greatly to know what could been and should have been. My father was not evil, but sick. Our home was not cursed, but coping with an illness that none of us really understood. The boat may have never seen the water, but the love represented in that boat is as real as ever, and more precious with time.

I know life will hold experiences where depression will inevitably return and demand its place in my life and family. I intend to resist, but I will also be realistic. There is no outrunning our fallenness, and no ultimate healing of our brokeness until heaven. There will be depressing days and seasons, but I am determined that the lessons of my father’s life will not be wasted. I believe he is waiting for me, cheering me on in the darkest of times. He made it home, and we will as well.

In fact, I am fairly certain that heaven contains a lake, where my father is waiting for me in a small boat. And I will not miss that afternoon of fishing. I promise.

Saturday Ramblings, June 20, 2015

Hello, friends, and welcome to the weekend. Ready to Ramble?

First, some good news for the Democrats: Donald Trump and Donald Trump’s hair are running for the Republican nomination (despite having by far the most unfavorable ratings among his own party of any nominee in recent history). Official campaign slogan: “We Shall Overcomb.” His rambling announcement speech highlighted his main qualification for office [“I’m really rich”] and his plan for building a “great wall” around Mexico [“They’re bringing drugs, they’re bringing crime, they’re rapists…and some I assume are good people.”].  The day after the announcement, Trump lambasted a reporter in a wheelchair, as a “jerk” who “just sits there”.gv061715dAPR

Continue reading “Saturday Ramblings, June 20, 2015”

Pete Enns: 4 thoughts about the Bible as a “human book”

Moses called the elders and presents Tablets of Law, Chagall
Moses called the elders and presents Tablets of Law, Chagall

Christians confess the Bible as “God’s word,” which means (among other things) that God had something to do with the production of it–though, the honest person will admit, we don’t really know nor can we adequately articulate what that “something” is, and calling it “inspiration” or “revelation” is simply assigning a milti-syllable word to that unknown process.

Be that as it may, the history of Christian theology hasn’t been at all shy about providing various models of biblical inspiration and the Bible as God’s revelation.

But the Bible was also – and this is self-evidently true – written by people, real people, with personalities, histories, questions, perceptions, worries, fears, etc.

That brings us to a struggle a lot of Christians have with the Bible: Thinking of the Bible, God’s word, as a human book?

To which I would like to offer 4 points . . .

1. Change “as” to “is.” The Bible is a human book, meaning there is nothing in the Bible that does not fully reflect the human drama and that cannot be explained on the basis of its “humanity.”

In other words, there is nothing in the Bible to which one can point and say, “Ah, here is something that is divine and NOT human.” “As” falsely suggests distance between the Bible’s thoroughgoing humanness.

2. Though the Bible is not merely a human book, it is nevertheless a thoroughly human book.

That is a paradox, confessed by faith.

The evangelical challenge concerning scripture can be summarized as the need to work through a true synthesis where the “humanity” of scripture is truly respected.

In other words, the Bible reflects various and sundry (not one) ancient (not modern Christian) ways of thinking about God and the life of faith, and these factors need to be thoroughly integrated into any discussion of the “nature of scripture.”

3. The evangelical system has not always done a good job of pulling off this synthesis. 

The thoroughgoing humanness of the Bible is often doctrinally uncomfortable, and so is adjusted, ignored, or neutered to protect theological statements about the nature of scripture.

Another way of articulating the challenge: true dialogue is needed between the Bible as a means of deep spiritual formation and “taking seriously” Scripture’s thoroughgoing humanity.

Of course, just what “taking seriously” means is the money question, and too often in evangelical formulations, at the end of the day, the diverse and ancient nature of Scripture is either tolerated or tamed rather than allowed truly to inform Scripture’s role in spiritual formation.

4. I offer three interrelated models for Bible readers today for engaging the Bible with greater attention to the Bible’s own character as a means toward, rather than impediment for, spiritual formation.

• A dialogical model: Taking a page from the history of Judaism and much of premodern Christianity, the Bible is a book where God is met through dialogue rather than primarily as a source of doctrinal formulations.

Reading the Bible well means being open and honest about what we see there rather than feeling doctrinally pressed to corral all parts of Scripture into a logically coherent system. The dialogical model is woven into the Bible itself, e.g., Job, Ecclesiastes, and lament Psalms, which challenge the the status quo.

• A journey model: Rather than a depository of theological statements disguised as a narrative, the Bible models our spiritual journey by letting us in on the spiritual journey of the ancient Israelites and first followers of Jesus.

This model allows the theological and historical tensions and contradictions to stand as statements of faith at various stages of that journey rather than problems to be overcome in preserving a “system” or “owner’s manual” approach to Scripture. (I focus on the journey model in The Bible Tells Me So.)

• An incarnational model: I continue to think that an incarnational model of Scripture provides needed theological flexibility for addressing the realities of a Bible that is both located squarely and unambiguously located in antiquity and continues to be sacred scripture.

• • •

51fGjLhWR6L._SY344_BO1,204,203,200_Note from CM: 

Thanks to Pete for letting us share this post. Pete continues to be one of my most reliable guides to thinking about how to approach and interpret the Bible. He blogs at Rethinking Biblical Christianity.

A revised 10th anniversary edition of his important book, Inspiration and Incarnation, will be coming out later this summer.

Mark

The Garden at St. Paul Hospital, van Gogh
The Garden at St. Paul Hospital, van Gogh

Listen, my beloved brothers and sisters. Has not God chosen the poor in the world to be rich in faith and to be heirs of the kingdom that he has promised to those who love him?

• James 2:5, NRSV

• • •

We stood and sat on a quiet green spot at the cemetery under sunny blue skies filled with white billowing clouds. Besides the funeral home staff, there were fewer than ten of us, and not one was related to the deceased. Mark had no family left in this world, not since his sister died seven years ago. Despite his own handicaps and limitations he had cared for her in the final season of her life. When she died, he took it so hard he ended up in jail.

That’s where he met Dewey. Today, Dewey was sitting in front of me and he was the first to volunteer to speak when I asked for us all to share our memories and thoughts about Mark. He walked up, stood behind the blue metal casket, put a hand on it, and said, “I…I guess I should start. I knew him longest. We met in jail after his sister died. Wasn’t long after that we got out and became roommates. And yeah, we had our ups and downs. Mark, he liked things just so, you know. I was a little more…I don’t know, free, you know? We went through a lot together, Mark and me. I’m gonna miss him.” We were all impressed with Dewey’s initiative and eloquence.

Mark was schizophrenic with mood disorders and had a history of other problems I didn’t fully grasp. When I first visited him with a couple of my hospice teammates he sat on the couch, his stuffed monkey in the corner on a pillow, and he rocked back and forth as he talked. Sometimes, I was told, he insisted you call him by another name — I forget now what it was — that represented an alternative identity. When he was that person, he tended to be more volatile and unreceptive. I never met this other Mark, however. I only knew the soft-spoken, obsessive Mark who repeated his words over and over again and tried to help you understand him.

Continue reading “Mark”

Damaris Zehner: My Dysfunctional Relationship with God

Rachel Hides Her Father's Household Gods, Chagall
Rachel Hides Her Father’s Household Gods, Chagall

My Dysfunctional Relationship with God

By Damaris Zehner

Have you ever been in a dysfunctional relationship?  Of course you have.  They are part of the sad reality of life in this world.  I’ve been in several.  Most, I’m happy to say, were ones I was able to walk away from once I recognized them for what they were.  I got a new job, for example, after I realized that daily rage-induced headaches were not healthy.  I broke off an engagement when I saw that we were divided not by our weaknesses but by our virtues – I thought stoicism and independence were good things, while he thought emotional interdependence was admirable and normal.  Inevitably, he thought I didn’t care, and I cringed at what seemed to be his neuroses.

I couldn’t walk away from all the toxic tangles so easily, though, because sometimes they came with family.  As Tolstoy knew, every unhappy family has its own story, so you don’t need the details of mine – and honestly, most of my life was good.  But my father degenerated after my parents’ divorce, and by the time I was in college, I found his alcoholism and craziness hard to deal with.  What made it especially difficult was that they were entwined with generosity and love – but very costly versions of those blessings.

So as soon as I could get independent, I did, finishing college in three years and a master’s degree in one.  My father wrote me long letters.  Mostly I ignored them, especially since several times he sent me back my letters to him with red-ink corrections.  He asked to be repaid for some of what he had contributed to my education, and I ignored that, too.  Instead I left him the sewing machine he had bought me as a gift but insisted must be kept at his house so I could sew for him.  His health got worse, and I didn’t visit him.  The only way I could cope with my anger and heartbreak seemed to be distance – the stoicism and independence my heritage admires.  For the most part it worked.  I was happy, I did well in my life, and I had – have – a great family and a good job; I can generally keep the regret under control.

But here’s the thing.  I treat God the way I treated my father.  There are a lot of parallels, if I’m going to be honest.  My father let me down when I felt I needed him; God has let me down when I felt I needed him.  My father’s demands on me were confusing and led to self-destructive personal behavior on my part; God’s demands on me seemed confusing and led to self-destructive religious behavior.  I had to turn my back on my father in order to gain health and perspective.  There was a time in my twenties when I realized that religion was making me crazy and turned my back on it entirely.  And I did gain some health and perspective.

Now, even though I have happily come back to faith, I recognize that I don’t seek intimacy with God.  I try to develop healthy spiritual disciplines of prayer, but, honestly, I just don’t want to.   I find every reason in the world not to pray.  I’d rather read other books than the Bible, and I’d rather discuss economics, ecology, or social issues than spiritual matters.  I’d even rather write a post about not praying than getting up and doing it.  About a week ago I asked myself why, and I arrived at the insight I described above:  part of me is angry and heartbroken at God and finds distance more reassuring than intimacy.

We’re told – and it’s true – that we have to do several things to heal from the effects of broken human relationships:  we have to dissociate ourselves from inappropriate guilt and blame; we have to try to understand the other person’s perspective, weaknesses, and struggles; and we have to forgive.  But what am I supposed to do to heal my distance from God?  As far as guilt and blame go, I accept that yes, I’m a sinner.  He isn’t an unreasonable perfectionist – he’s perfect.  I can’t really understand God’s perspective on things, and I don’t find the trite assurances of “God’s got a wonderful plan for your life” satisfying.  And how could I have the gall to forgive God?

Yet I believe.  I won’t give up.  Because there are three things my faith has that nothing else does.  Well, really one thing, but they can be viewed in three parts.  It’s funny how often that happens.

The first is grace.  God does not send my letters back corrected.  God is standing at the end of the driveway watching for me to come home, not in order to make me do his sewing but to throw me a party.  I believe this, at some level; at another level I’m pretty comfortable with the pigs.

The second is the Church.  I cling to the raft of the Church and let it carry me when I can’t carry myself.  Even if I can’t pray, I can be in prayer.  I am upheld by the great cloud of witnesses and can rest on the words and actions of millennia of fellow believers.

The third is the Incarnation.  I said that it’s healthy to try to understand the offending person’s perspective, weaknesses, and struggles.  I can’t understand the remote, perfect Godhead, but I can understand Jesus a little bit when he walked on earth, was despised, mocked, ignored, and killed.  That’s a good thing – a great thing, and a source of comfort.  I can at least see that my suffering is also God’s suffering, that the brokenness that breaks me broke him, too.

I realize the analogy falls down here, because Jesus’ actions toward us don’t arise from his “dysfunctional” life on earth, and I don’t need to make allowances for him as I would for a mortal person.  But I wonder, for my sake if not for his, whether I do need to forgive him.  There’s no point folding my hands piously and saying that God doesn’t need my forgiveness when I have resentment and disappointment and heartbreak still roiling around inside me.  Should I forgive as an act of healing, or is even the thought of forgiving God a heresy?

I don’t think it’s a heresy.  I think he understands what I mean.  We’re told that King David was a man after God’s own heart, and all I can figure, after stripping away the adultery, murder, and pride, is that God appreciated David’s honesty.  David confronted God in his confusion, anger, and despair, and God didn’t seem to mind.

I never healed my relationship with my father when he was alive, and realistically I know he was too far gone to do so.  However, I could have done more during his lifetime to avoid the regret I feel after his death.  I’m wondering now if there is more I can do to heal my relationship with God in this lifetime in order to avoid regret in the next.  Can I hand God the weight of resentment, anger, and despair I feel, not just at life but at him?  Is this what Jesus meant when he invited us, the heavy-laden, to give him our burdens and find rest?  Do I dare to forgive God?

Just in case you’re wondering . . . mission

Chaplain Mike preaching in Cuttack, India. 1997
Chaplain Mike preaching in Cuttack, India. 1997

Just in case you’re wondering . . . I believe in Christian mission.

One of the greatest debts I owe to my evangelical background is that it gave me a heart to serve others. To be sure, I have often been critical of evangelicalism’s priorities in the ways it goes about serving, and I have been particularly concerned that the movement’s pietism (see yesterday’s post), with its inherent impulse of separatism can take believers out of the very world in which they should be immersed and serving, but I have no doubt that the activist bent in evangelicalism is something its followers learned from Jesus. This activism is one of Bebbington’s four native characteristics of evangelicalism, and in my view, it is probably the movement’s greatest strength.

Just pondering this brings back a host of memories and thoughts. I think I will just share some of them with you today.

How evangelicalism gave me a heart for service and mission

The impulse to serve is strong in evangelicalism. There is an energy and concern for others that moves evangelicals to do a lot of good in the world.

The missionary force that grew out of the Student Volunteer Movement and the rise of faith missions in the late 1800’s was formidable. In the 20th century, leadership given by InterVarsity and the Lausanne Movement, the establishment of parachurch ministries like Youth for Christ, Campus Crusade, and Navigators, Bible translation ministries like Wycliffe, and mercy ministries like World Vision have flourished. The Billy Graham Evangelistic Association is synonymous with mass evangelism efforts. The “culture war” efforts of the Christian Right were not something new in America; in many ways, culture warriors have merely replicated the kind of moral concern and political activism practiced by 19th century social movements for the abolition of slavery, women’s rights, and prohibition. Many of the key leaders and participants in those movements were evangelicals.

Many evangelicals go by the slogan that Christians are “saved to serve.” We once attended a church where every person who joined the church was introduced as someone who had stepped forward to “roll up his/her sleeves to help us win our community for Christ.” Another church I pastored was instrumental in founding and supporting a Crisis Pregnancy Center. I know a church that, at least at one point, was giving 60% of her income to missions.

Washing the feet of our Indian brethren. 1997
Washing the feet of our Indian brethren. 1997

We have friends all over the world because of their obedience to the Great Commission, and because of them I’ve had opportunities to serve in places I never dreamed of seeing. I have had opportunities to preach Christ in suburban churches, on inner city front porches and downtown missions, in the hills of Applachia, and to crowds of youth at camps in Brazil and at schools in India. I once sat in a small house in a central Indian village and talked about preparing for baptism to the first group of Christians that ancient village had ever known. Even in my youngest days as a minister, I was blessed to give words of encouragement to pastors in Haiti, some of whom had walked for three days to get to the conference, and who slept on hard wooden benches or on the ground when they got there just to hear the Word of God.

Some of our closest friends have made choices through the years that made my jaw drop. Damaris and her family went to Kyrgyzstan, of all places, and reached out to their neighbors with both spiritual and practical concern. Another friend received a degree in international business, and then was challenged by a missionary to consider what God might have in store for him. A few months later, he and his wife and four young children got off a plane and moved into a home in Shanghai. While his company paid the bill for a few years, they helped start a Christian school. This is the same couple who once served their neighbors in the infamous Cabrini-Green housing development in inner city Chicago. I once played music for morning devotions while a friend preached to a group of carnies in south Florida. This was made possible because a group of loving Christian folks in RV’s follows the carnival workers for months to all the county fairs and sets up ministry stations where they can come for a hot meal, medical and dental care, haircuts, and a clothing tent — and a word of Gospel encouragement. I met a lady once who started a ministry to unfortunate folks who are deaf, blind, and mute.

The school where Michael Spencer taught, and where Denise and daughter Noel still work, was founded over a hundred years ago to help bring peace to families in the mountains of eastern Kentucky. It now serves students from all over the world, many of them non-Christians, who come for a quality, affordable education in a distinctively Christian community.

On a mission trip to Brazil once, I found myself weeping as I stood and surveyed the sanctuary of a small village church. This congregation lived in the poorest village in that part of Brazil. The members brought their offerings and put them in a big basket in the front of the sanctuary each Sunday, and little of it was money. It was usually food from their gardens or clothes their children had outgrown, all to be distributed to “the poor.” On the side wall, there was a bulletin board with at least a half a dozen pictures on it. These were the missionaries this church supported!

Some of the people I admire most are friends who are workers for India Youth for Christ. These lovely people, in the midst of growing economic opportunity and prosperity in that land, have signed up to live on about $100 a month to reach young people with the Gospel. Traveling to India over the years changed our lives. Few things have meant more to my formation as a human being and follower of Christ than developing friendships with fellow ministers in India and serving alongside them as we preached, sang, did medical work, and reached out in various ways to give Christ to others. One of those friends brought a tear to my eye when I met him a few years ago. He reached into his wallet and pulled out a small square of cloth that had been cut from a terrycloth towel. I had given it to him and a group of ministers many years before, after I had preached on John 13 and then we knelt and washed the feet of our Indian brothers. We wanted to let them know that we had come to serve them. I challenged them to carry that scrap of towel with them always, to remind them of Christ washing our feet and calling us to do the same for one another. Years later, my friend still carried it. He still remembered. I was humbled. I knew he had been faithful. Had I?

I am thankful for my evangelical heritage that stresses service in the name of Christ for a lost and hurting world. Frankly, on the congregational level at least, I don’t think there is another tradition that comes close to evangelicalism in encouraging people to serve, especially with regard to being vocal about the faith, sharing the gospel, planting churches, and pursuing distinctively Christian vocations.

There are aspects of evangelicalism’s activism and participation in mission that can be rightly critiqued. If you want to read about some of the problems I’ve encountered, a good place to start would be the post, “My Issues with Evangelicalism: (3) Mission.”

Today I just want to say that I am forever grateful for those who have taught me and exemplified for me the way of Christ, who came not to be served, but to serve.