One of the fascinating thing about study history is the chance to see patterns emerge that may lend insight into the world we live in today. I understand that not everything would think this to be exciting, but I often find that an example or illustration from the past works wonders in helping people understand the present.
As I continue to read through Diarmaid MacCulloch's Christianity: The First Three Thousand Years, one of the things that keeps popping up is the contrast and conflict between men and women in Church history who desired certainty (in theology, morality, cultural norms, etc.) and those who valued ambiguity. Sometimes the difference is one of personality; some people simply cannot abide ambiguity, they feel a deep need to categorize and label everything; others feel the opposite, being asked to take an either/or position makes them uncomfortable, it just feels wrong. On top of differences of personality we have cultural differences. Some cultures emphasize the need to take a stand, others value including multiple viewpoints.
Church history (and human history in general) has often been a case of two people who care about the same thing (on a host of different issues) not being able to see eye to eye because one is seeking certainty and the other is valuing ambiguity.
As you read this you may be thinking, "Of course we need certainty, only a Commie liberal would want that multi-cultural crap". Or perhaps the opposite, "What kind of fascist jerk would assume he has all the answers to everything!" That our politics often seems divided between similar viewpoints is no fluke. Western Civilization is a combination of the heritage of two cultures: The Greek world of Plato and Aristotle, and the Jewish world of Moses, Jesus, and Paul. The Greeks were forever seeking ultimate truth, unable to let an issue lie, they loved the constant questions necessary to peal away layers of uncertainty. The Jewish mind on the other hand, disdained those who claimed to know it all in favor of consensus, including every opinion and letting a majority decide things but always leaving the back door open in case a change of mind was necessary down the road. The very languages of which our Scriptures are comprised reflect that, the precision of Greek and the ambiguity of Hebrew shows itself in the very structure of the languages themselves.
As a result of our mix and match heritage, the Church (and Western Civilization) has always prized the search for ultimate Truth but at the same time has felt discomfort when we think we have found it. We crave unity of opinion, but know that we should leave room for those who don't fit in. We value diversity, but find ourselves hoping that all that diversity agrees with us. Is it any wonder that there are more Christian denominations in existence today than we can even keep track of, and yet at the same time we still long for a universal big "C" Church to stand above the fray.
My own intellectual experience reflects these tendencies. When I was younger I craved the neatness of certainty, but the more I learned and the more I experienced the more I came to realize that such textbook answers are rarely as cut and dried as people think. When I was younger I hesitated to extend the term "Christian" to peoples and groups with whom I saw little in common, but as time went by I began to see the underlying bond we share beneath the surface disagreements. In the end, I've come to a place where I can affirm ultimate Truth with confidence on the core issues of our faith (see I John, or better yet download and read my book for more on this topic) and yet remain open to the multiple of expressions of that faith that exist in the Church today.
Maybe you don't want to be caught between two worlds, maybe you want only one or the other, but I'm sorry to tell you that isn't an option. Everything we think, say, and do is a product of our common heritage, a heritage God intended to be born of two worlds, a Hebrew Old Testament and a Greek New Testament.
This blog serves as an outreach for Pastor Randy Powell of the First Baptist Church of Franklin, PA. Feel free to ask questions or send me an e-mail at pastorpowell@hotmail.com
Wednesday, February 27, 2013
Sunday, February 24, 2013
Sermon Video: "failing to pray for you" - 1 Samuel 12:20-25
In part three of the four part series on the life of Samuel, the nation of Israel loses faith in their system of tribal theocracy and asks Samuel to choose a king for them. This loss of faith was not due to a failure on God's part, rather it was the culmination of bad leadership (both Eli's and Samuel's sons were corrupt) and poor morality on the part of the people. Ultimately, God allows Samuel to choose Saul as the first king of Israel, but not without the realization that they have chosen to no longer be the unique experiment that they were beginning with the Exodus.
In his farewell speech (several years before the end of his ministry), Samuel reminds the people of his own faithful leadership, God's past provision, and prompts them to realize that they have been unfaithful to the Covenant they have with God.
Will God abandon his people? Will he become fed up with their lack of obedience? Samuel assures the people that God's reputation and honor would not allow him to abandon his effort to build a Covenant people, nor would it allow God to give up on his efforts to reconcile the world through this same people. Samuel urges the people to recommit themselves to following God with all their hearts, and in connection with the peoples' responsibility he lists his own: to pray for and teach the people.
For Samuel, not only was it unacceptable that he should fail to pray for this people, it was a sin. He had an obligation to represent the people before God in prayer. In addition, Samuel had the blessing and the burden of teaching the people the Word of God and how to apply it.
The lessons of Samuel speak to us today, we too must fully dedicate ourselves to God, with all our hearts, and we too must have proper leadership to pray for us and teach us. After all, we have a New Covenant to keep, a commitment to the Church of Jesus Christ, and a world to minister to.
To watch the video, click on the link below:
Sermon Video
In his farewell speech (several years before the end of his ministry), Samuel reminds the people of his own faithful leadership, God's past provision, and prompts them to realize that they have been unfaithful to the Covenant they have with God.
Will God abandon his people? Will he become fed up with their lack of obedience? Samuel assures the people that God's reputation and honor would not allow him to abandon his effort to build a Covenant people, nor would it allow God to give up on his efforts to reconcile the world through this same people. Samuel urges the people to recommit themselves to following God with all their hearts, and in connection with the peoples' responsibility he lists his own: to pray for and teach the people.
For Samuel, not only was it unacceptable that he should fail to pray for this people, it was a sin. He had an obligation to represent the people before God in prayer. In addition, Samuel had the blessing and the burden of teaching the people the Word of God and how to apply it.
The lessons of Samuel speak to us today, we too must fully dedicate ourselves to God, with all our hearts, and we too must have proper leadership to pray for us and teach us. After all, we have a New Covenant to keep, a commitment to the Church of Jesus Christ, and a world to minister to.
To watch the video, click on the link below:
Sermon Video
Friday, February 22, 2013
Missing Fathers lead to trouble
I was reading the paper the other day and came across and essay that talked about all of the social ills that are tied to absent fathers. From poverty to criminal activity, a host of social ills can be easily tied through statistics to men who create children but don't father them. My first thought upon seeing the title of the article was, "Well, duh, tell me something I don't know." Anyone who works in the social sciences in any way, interacting with humanity on a daily basis, should be able to see that absent fathers is the biggest problem in our society today. What drives moral scourge of our society, abortion, if not women left in the lurch by men acting like boys. What causes promiscuity among young women if not the need for love that their father's did not give them? What leads boys to try to act tough without any understanding of knowing when to walk away if not the lack of a father who demonstrated how to know the difference?
When I worked for ten years as an alternative education teacher I faced the results of absent fatherhood each and every day. The vast majority of our students had little or no relationship with their father. He had either walked away from the family, was in jail, or was never in the picture in the first place. Was it any wonder that these young boys had aggression issues, or that these young girls felt desperate for male acceptance? It wasn't their fault that adults had chosen to put their mistakes on their shoulders, but they were the ones having to try to pick up the pieces. In the end, the ones that stuck with it, that earned their diplomas, made all of their teachers proud because they overcame a burden that society should not be placing upon children.
No society can long endure without two parent homes. We may tell ourselves that single parents can do just fine; and some are certainly doing heroic things on their own, but the merciless statistics bear out that missing fathers are the harbinger of societal woe. When will men in this nation begin to act like men? When will women say "enough is enough" and stop accepting boys when they need men?
Nobody needs to tell me what is wrong with America, I see it in each broken heart, in each life gone wrong, in each tale of sorrow which confronts my ministry. Where is dad? Where are the fathers?
When I worked for ten years as an alternative education teacher I faced the results of absent fatherhood each and every day. The vast majority of our students had little or no relationship with their father. He had either walked away from the family, was in jail, or was never in the picture in the first place. Was it any wonder that these young boys had aggression issues, or that these young girls felt desperate for male acceptance? It wasn't their fault that adults had chosen to put their mistakes on their shoulders, but they were the ones having to try to pick up the pieces. In the end, the ones that stuck with it, that earned their diplomas, made all of their teachers proud because they overcame a burden that society should not be placing upon children.
No society can long endure without two parent homes. We may tell ourselves that single parents can do just fine; and some are certainly doing heroic things on their own, but the merciless statistics bear out that missing fathers are the harbinger of societal woe. When will men in this nation begin to act like men? When will women say "enough is enough" and stop accepting boys when they need men?
Nobody needs to tell me what is wrong with America, I see it in each broken heart, in each life gone wrong, in each tale of sorrow which confronts my ministry. Where is dad? Where are the fathers?
Monday, February 18, 2013
Sermon Video: Ebenezer - 1 Samuel 7
As the story of the life of Samuel continues, Israel faces a dark and difficult period. The priestly leadership of the past under Eli is no more after his death upon hearing of the loss of the Ark and the death of his sons. The Ark of the Covenant, although quickly returned by the Philistines is unable to be returned to its place in the Tabernacle until after the people have rid themselves of false gods. When the people are ready to repent, Samuel leads them in a collective act of worship and repentance at Mizpah. The neighboring Philistines interpret this gathering as a prelude to war and attack. God's people call upon Samuel to pray for deliverance, but the question on everyone's mind is: Has God forgiven us or are we about to receive the punishment for our sins at the hand of the enemy?
God, in his mercy, has already accepted their repentance and protects his people by "thundering" that day, driving the Philistine army away in panic. To commemorate this victory, Samuel places a memorial stone, "Ebenezer" (in Hebrew: "stone of help") to show how far the LORD was willing to go to help his people. The stone will serve as a reminder to this generation and a teaching tool for future generations to obey the LORD and rely upon his deliverance.
In our own society, we too must put away our false gods of money, power, fame, illicit sex, and a host of others in order to fully devote ourselves to God. We could also benefit from memorials of our own, celebrating what God has done through us and for us. After such victories, we too, like Samuel, must return to the everyday business of shepherding God's people and doing the work of the Lord.
To watch the video, click on the link below:
Sermon Video
God, in his mercy, has already accepted their repentance and protects his people by "thundering" that day, driving the Philistine army away in panic. To commemorate this victory, Samuel places a memorial stone, "Ebenezer" (in Hebrew: "stone of help") to show how far the LORD was willing to go to help his people. The stone will serve as a reminder to this generation and a teaching tool for future generations to obey the LORD and rely upon his deliverance.
In our own society, we too must put away our false gods of money, power, fame, illicit sex, and a host of others in order to fully devote ourselves to God. We could also benefit from memorials of our own, celebrating what God has done through us and for us. After such victories, we too, like Samuel, must return to the everyday business of shepherding God's people and doing the work of the Lord.
To watch the video, click on the link below:
Sermon Video
Wednesday, February 13, 2013
Lenten thoughts on peace among Christians
As we begin today the season of Lent we are reminded of the wide variety of Christian practice here in the United States. We are not separated from each other by region, race, education, or any other social factor that has throughout history driven wedges between the various churches of the Church. It wasn't always this way, America has a past where the type of church you attended meant a great deal more than the type of man/woman you were. As we have our racial past sins, we've been on the long road of moving beyond our past.
Nearly every day I work with a Christian volunteer, lay leader, or pastor from a non-Baptist church. My work with Mustard Seed Missions crosses boundaries all the time without even consciously thinking about them. We will soon join together in a community wide cross walk followed by an ecumenical tenebre worship service. We are still many, but we function more and more as one. In this we certainly please God whose son is the groom of the whole Church, no local version has a monopoly on the claim to being the Bride of Christ, nor does any continent spanning denomination.
That being said, most of us don't know about two experiments that took place in Eastern Europe prior to the Thirty Years War that offered hope of toleration and civil peace among Catholics, Lutherans, Reformed, and Orthodox Christians. That these experiments didn't survive into the modern world do not detract from the vision, honor, and courage of those who embarked upon a journey of hope in peace.
The first example comes from the nobility of Transylvania, a small principality that was wedged between hostile Ottoman Turks and the Hapsburg Holy Roman Emperor. Transylvania was home to a wide variety of Christian churches, as such these nobles were forced to find common ground with each other for their very survival. The result was and agreement in 1568 in the town of Torda that stated,
"ministers should everywhere preach and proclaim {the Gospel} according to their understanding of it, and if their community is willing to accept this, good; if not, however, no one should be compelled by force if their spirit is not at peace...no one is permitted to threaten to imprison or banish anyone because of their teaching, because faith is a gift from God." (from Christianity: The First Three Thousand Years by Diarmaid McCulloch, page 640)
Likewise, the kingdom to the north, Poland-Lithuania was faced with choosing a new king after the death of Sigismund Augustus in 1572; they were also faced with Catholic, Lutheran, Reformed, and Orthodox churches within their territory. When the nobility decided to ask Henri, Duke of Anjou to be their next king they required him to first sign a agreement that had been drawn up in Warsaw which stated,
"Since there is in our Commonwealth no little disagreement on the subject of religion, in order to prevent any such hurtful strife from beginning among our people on this account...we mutually promise for ourselves and our successors forever...that we who differ with regard to religion will keep the peace with one another, and will not for a different faith or a change of churches shed blood nor punish one another by confiscation of property, infamy, imprisonment or banishment, and will not in any way assist any magistrate or officer in such an act." (McCulloch, page 643)
As we begin the path of Lent, the road that leads to the Cross and the Empty Grave, let us remember those who tried (often in vain) to bring peace among Christians, to foster a sense of brotherhood among those who claim Jesus as their Lord. We should be rightly proud of our current level of brotherly love here in America, but we should rightly remember that we didn't walk this whole path on our own, there were visionaries in Transylvania and Poland-Lithuania hoping for peace five hundred years ago.
Nearly every day I work with a Christian volunteer, lay leader, or pastor from a non-Baptist church. My work with Mustard Seed Missions crosses boundaries all the time without even consciously thinking about them. We will soon join together in a community wide cross walk followed by an ecumenical tenebre worship service. We are still many, but we function more and more as one. In this we certainly please God whose son is the groom of the whole Church, no local version has a monopoly on the claim to being the Bride of Christ, nor does any continent spanning denomination.
That being said, most of us don't know about two experiments that took place in Eastern Europe prior to the Thirty Years War that offered hope of toleration and civil peace among Catholics, Lutherans, Reformed, and Orthodox Christians. That these experiments didn't survive into the modern world do not detract from the vision, honor, and courage of those who embarked upon a journey of hope in peace.
The first example comes from the nobility of Transylvania, a small principality that was wedged between hostile Ottoman Turks and the Hapsburg Holy Roman Emperor. Transylvania was home to a wide variety of Christian churches, as such these nobles were forced to find common ground with each other for their very survival. The result was and agreement in 1568 in the town of Torda that stated,
"ministers should everywhere preach and proclaim {the Gospel} according to their understanding of it, and if their community is willing to accept this, good; if not, however, no one should be compelled by force if their spirit is not at peace...no one is permitted to threaten to imprison or banish anyone because of their teaching, because faith is a gift from God." (from Christianity: The First Three Thousand Years by Diarmaid McCulloch, page 640)
Likewise, the kingdom to the north, Poland-Lithuania was faced with choosing a new king after the death of Sigismund Augustus in 1572; they were also faced with Catholic, Lutheran, Reformed, and Orthodox churches within their territory. When the nobility decided to ask Henri, Duke of Anjou to be their next king they required him to first sign a agreement that had been drawn up in Warsaw which stated,
"Since there is in our Commonwealth no little disagreement on the subject of religion, in order to prevent any such hurtful strife from beginning among our people on this account...we mutually promise for ourselves and our successors forever...that we who differ with regard to religion will keep the peace with one another, and will not for a different faith or a change of churches shed blood nor punish one another by confiscation of property, infamy, imprisonment or banishment, and will not in any way assist any magistrate or officer in such an act." (McCulloch, page 643)
As we begin the path of Lent, the road that leads to the Cross and the Empty Grave, let us remember those who tried (often in vain) to bring peace among Christians, to foster a sense of brotherhood among those who claim Jesus as their Lord. We should be rightly proud of our current level of brotherly love here in America, but we should rightly remember that we didn't walk this whole path on our own, there were visionaries in Transylvania and Poland-Lithuania hoping for peace five hundred years ago.
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