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Introduction

 

How do we incarnate the body of Christ in this new frontier, this increasing wilderness? What do the roots of Christianity, of the apostles first forays into the world have to say for the church today? These are the questions that drive me. How are we to be the church in a culture that has forgotten the ways of Christ?

The call of the church today is to abandon its fortresses and to become nomads, following the breath of God as he fills the world with life; to pursue the shadow of an unrelenting and unceasing God that is passionately reclaiming what is his. I want to understand how he spoke through his first apostles as he called together and formed the body of believers in the upper room with his holy fire. I want to inhabit the words and minds of the ancient theologians and mystics that sought God above all else. Through all of this though I want to gain an understanding on how to inspire, lead, and bring others along on the narrow path, to one day see the new heavens and the new earth in all their glory, and to see the face of my savior and embrace his feet in awe.

This journey is both intimately personal, and at the same time impossible without being in community with other believers and unbelievers alike. For truly as the gospel states we all have sinned, and fallen short of God’s glory, but praise be the cross is sufficient for all who embrace it’s story.

-David

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Monday
Aug302010

My Thoughts on Paul and Women in Ministry

Some short thoughts. After reading this.

It strikes me that those who want to extrapolate Paul’s admonition of women in preaching or teaching roles have taken the presumptuous thought that he is writing as a theologian rather than writing as a pastor and missionary.

A theologian will often make a statement which they believe to be universally true about God, and for a specific reason.  However Paul is not speaking as a theologian (he is addressing a specific group in a specific context.)  It doesn’t mean that Paul isn’t utilizing some prior theological thoughts to arrive at his choice of words; however an argument would have to be made that Paul was approaching this from a complimentarian theological vantage as opposed to a peacemaking theological vantage.

A pastor will often manage conflict within the church by admonishing those who have acted outside of the bounds of Jesus’ example (i.e. being rude and defiant), and then suggesting a way forward that will return peace. (i.e. the return of respectful dialogue by all genders.)

What do you think?

Monday
Aug162010

My Only Thoughts on the Islamic Center in Manhattan

When the world trade center fell on 9/11 it happened in New York (lower Manhattan specifically); yet it was a symbolic attack on the entirety of our nation, on our way of life.  The whole nation was affected deeply.

The argument thrown out against the building of the Islamic center near (not right on) the world trade center site, is that it is ‘too close’ and will cause division and pain.

My thoughts are these:

If the 9/11 attacks were indeed an attack against not just these specific buildings or even New York City (and lower Manhattan) but an attack on the whole of America then how do we define too close?  There are some people in Idaho, or Ohio perhaps that were affected just as dramatically by the attack; what is to keep an Islamic center from being built in their neighborhood?  The answer is nothing, because we have a ‘civil’ not a religious government that can make no determination on building permits based on the religion of the inhabitants no matter where that is.  If it is permissible to build the center, the government can’t and shouldn’t stop it.

This type of ‘too close to home’ argument simply doesn’t hold water when you take into account the breadth of effect the attacks had on the nation.  To argue on one hand that the entirety of our nation needs take offense while arguing that this is a specific and local issue to the trade center area is incongruous and presents us with an inconsistency in their position.

Also, what is too close to home?  The building, or the inhabitants, or the inhabitant‘s religion?  There is nothing these particular Muslims had to do with the 9/11 attacks, and as Americans they are just as much victims of the attack as a white, Christian man in Kansas like myself.  There were over 50 Muslim victims (not terrorists) on 9/11, by what right do we deny their families access to a memorial space within their own tradition?  With what right do we deny them a building permit then, or pressure them to move?  The only answer is to ask the state and our culture as a whole to institutionalize religious discrimination against Muslims (which is wrong by the way).

What I find ultimately ironic is that the fringe conservatives are utilizing the same tactics as fringe liberals.

Example: Town A has a park.  Each year they put up a nativity set and a star at Christmas.  ACLU sues the city because some atheist or non-christian might be offended as they drive by the public space.

All of a sudden we have a whole lot of fringe conservatives that embrace political correctness like it is a three for one Glenn Beck book sale.  And not only are they embracing political correctness, it is a campaign against their holy grail of ‘private land ownership rights’.  They don’t want a private Islamic center built on private land because they might be offended?  They might as well just be saying, “we don’t mind if people get offended, as long as it’s not us.“  Give me a break!

Friday
Aug132010

Life is Hard

I don’t often just sit and dump my mind out here.  Mainly because, I just don’t do that period, but secondly because I often don’t want to get too touchy feely out on the internet.  It’s a bit like trying to cozy up to a bear trap (at least in my paranoid thinking) because you never know when something you have shared (or over shared) (I wonder how many parentheses are grammatically correct) will come back to bite you.

Perhaps though today I will be a bit vulnerable.

Life is hard.

I know, profound right?  “Wake me up when life isn’t hard,” is perhaps the response I would sarcastically give.

But I think they are three words that we all need to be a little bit more honest about.

When you have been hospitalized twice in a year.  That’s hard.

When you have two, or three, or more kids (and sometimes even one).  That’s hard.

When you get laid off, and either you can’t get rehired because your not qualified enough, or too qualified.  That’s hard.

When you loose a loved one, no matter how ‘good’ it is that they are at peace.  That’s hard.

When you hit 2:30 in the afternoon and you just can’t do anymore.  That’s hard.

So I want you to do something with me.  Put on your big boy (or girl) pants and repeat after me.  “Life is hard; but I am not alone.”

Next time you meet with your friends and they ask how it’s going, take a brave chance and say, “It’s been hard lately.” It may take them aback a bit, but they are going to know what you mean.  Any friend who is real with you will let you know it’s okay to say it and even might say those most comforting of words, “me too.”

So, call a spade a spade.  If it’s been a crapper of a year it’s okay to admit it.  And if you believe in God, it’s definitely okay to talk to him about it.  God’s work is healing the sick.

In closing, If I know you in any capacity, and you are interested in knowing, my life has been hard these last few months.  However, even in admitting that to you, I find the peace that comes with being honest.  It is that peace (that comes from the Lord) that I know will carry me through to the other side.

If you don’t have that assurance of peace today in your life, if it’s too hard right now, know that no matter how much you might reject even the notion of a God who deeply loves you or that you are deserving of that love, know that I firmly believe he loves you, and so do I.

Friday
Jul092010

An Exilic Faith - Prelude - King Saul

Within literature and theater there exists the archetype of the tragic hero, or the tragic character.  Shakespeare’s Hamlet, Melville’s Captain Ahab.  There begins at some point a hope that they will be redeemed, that some good will come and they can hold their head up high; however this hope is maligned by the character’s own actions.  Within Scripture we have no better (or worse?) example of a tragic character than in Saul, the first King of Israel.

It was with great anticipation that Saul was crowned king, and with great reserve that title given.  The prophet Samuel warned against it, and even Saul at the time was reluctant to bear it’s weight, hiding in a storehouse.  For all the good that Saul accomplished in his time, the book of Chronicles provides this haunting epitaph, “Saul died because he was unfaithful to the Lord; he did not keep the word of the Lord and even consulted a medium for guidance, and did not inquire of the Lord. so the Lord put him to death and turned the kingdom over to David son of Jesse.”

Saul was chosen by God to be a great king, but Saul was consumed with a fear for his position and power that drove him towards insanity and paranoia.  He did not truly trust in the Lord’s provision for himself or his nation.  And it is with this example that the long road toward exile begins.

Thursday
Jul082010

An Exilic Faith - Introduction

Jews in ExileI am beginning to read through the three books of Chronicles, Ezra, and Nehemiah.   My primary goal is one of inspiration as I seek to gain a better understanding of what God calls his people to.  Some central themes are the right worship of God, faithfulness to God and his wishes, and rebuilding a communal identity.  I believe that as we better understand the story of the nations of Israel and Judah, and their fall into exile, we can better begin to understand the reality of our present situation as Christ’s followers in the western world today.

The exile can be used as a metaphor from which we can draw understanding of our post-Christendom context, a context that presents unique challenges to a Constantinian influenced faith.  Whereas Christian’s once held the power of the culture, this has waned as secularism has taken root in the west.  If we are to move beyond and not just subsist but thrive as a faith we must, like David, forgo the armor offered us in worldly power, and trust in God’s protection, provision, and promise to be with his faithful to the end.

So what might that this exilic faith look like?  Arthur Glasser pointed to two tasks handed to the exiled Hebrews; first they were to survive through the building of houses and to have families, and second they were to seek the peace shalom, and prosperity of the cities they inhabited while in exile, and to pray to God for the city. (Glasser, 129-30) Their tasks were to become productive and integral participants in their pagan surroundings; not as partakers in pagan ritual, but as the ‘salt and light’ of their communities.  Distinctly God’s people, but partnered in and partaking in the society as a whole.

As Christendom has wained the impulse of those in power in Christian circles when it comes to civic culture has been one of retreat.  We have taken our ball and gone home, relegating ourselves to playing on our courts as we await others to breach our ghetto.  An exilic faith though ask that we relinquish our Constantinian hold onto power in exchange for a lasting influence, influence that begins in building relationships in our communities, praying for our communities, seeking the prosperity of our community as a whole.  As we continue to ride on the shifting sands of our post-modern context it will be increasingly important for us to begin to de-institutionalize the church within our societies as bastions of power.

As Children we would often turn over a large stone to expose the earth underneath and peer at the breaking through of the life that lives just under the surface.  As we move into our communities we are to be holy stone turners, exposing the breaking through of God’s Kingdom with our own abiding presence as signposts for the Kingdom; but this only takes place if we put our backs into it, get a bit of dirt under our fingernails as we expose ourselves the realities of the pain and brokenness around us.  A pain and brokenness that can’t be healed through acts of congress, or getting them to attend your Christian event—rather it can only be healed through the pouring out of Christ into their lives through his Spirit, his Body, and his Blood of which we are a sign.

Embrace your exile my brothers and sisters.

 

Glasser, Arthur. 2003. Announcing the Kingdom: The Story of God’s Mission in the Bible. Grand Rapids, MI. Baker Academic