The manger, cross, and empty tomb are symbols of my hope and expectation of another "kingdom".
The manger, cross, and empty tomb are problematic to non-believers. Those who wished Jesus hadn't lived are intellectually dishonest if they say he didn't. Reality and history were the opposition's problem from the very beginning. The politicians and leaders of Jesus' day could not deny their own eyes, nor could they silence the many who witnessed Jesus' unexplainable life.
The manger, cross, and empty tomb are actually anchored in history. These Christian symbols are part of an actual story told by many witnesses--friendly and otherwise. Believers can be dismissed as fanatics, but doubters, unbelievers, and outright enemies corroborate the historical narrative. Herod tried to eliminate a prophesied child rival, the child king became a man and was crucified, and the crucified child king left an empty tomb.
It's in the history books: Some sort of remarkable man lived such a controversial and misunderstood life that he divided time--BC and AD. Believers take Jesus' life and claims on faith. The faithful are often quick to say faith does not require reason, but it is singularly significant our faith has historical roots.
At the very least, history suggests something irregular happened in the train of human events in Jerusalem around 30-35 AD. C.S. Lewis says we (humanity) witnessed an absolutely raving lunatic or someone who appeared to observers to act as the Son of God.
Here, I stop. It is pointless to argue with non-believers and unnecessary to convince believers. My point today, a week or so before Christmas 2011, is how wonderful and marvelous it is to ponder the manger, cross, and empty tomb. How appropriate it is to celebrate Advent and the coming of God as a Man of Sorrows, Savior of my soul.
Monday, December 12, 2011
Sunday, April 3, 2011
Cultural Shifts
The ascendance of science over faith in the 1500s reshaped Christianity dramatically. Modern Christianity is often ridiculed and criticized in 21st Century culture as missing the point in terms of community and grace. Yet, let’s be truthful, no war has ever been fought for authentic Christian faith. The Crusades, War of Roses, Hundred Years War, and others were certainly “religious” wars, but none were waged on Christ’s principles. Kings and politicians wage war for temporal reasons, yet they rally the masses with, “God is with us!” That withstanding, few unbelievers care! They are not listening to our excuses. Historically, Christians are guilty of failing to be Christ-like in the proper time and place.
As Bob Dylan said, “The times, they are a-changin’.” Baby Boomers and their parents are children of the Enlightenment—believing in science, cause-and-effect, and answers. Boomers expected more money, more square footage, nicer cars, better answers, and more more. I’m pretty sure a Boomer coined the phrase, “Too much is never enough.” Post-moderns are not so sure about the things Boomers take for granted. Generation X-ers and Millennials are not expecting better jobs, bigger houses, stable marriages, or fairytale endings.
As Bob Dylan said, “The times, they are a-changin’.” Baby Boomers and their parents are children of the Enlightenment—believing in science, cause-and-effect, and answers. Boomers expected more money, more square footage, nicer cars, better answers, and more more. I’m pretty sure a Boomer coined the phrase, “Too much is never enough.” Post-moderns are not so sure about the things Boomers take for granted. Generation X-ers and Millennials are not expecting better jobs, bigger houses, stable marriages, or fairytale endings.
Will ministry in this century be different from ministry in the last? Let’s examine some significant tendencies between last century (moderns) and the present (post-moderns):
1. Religion. Moderns tend to think all-or-none; they might say, “We [Christians] have the answers. They [Hindus, Buddhists, Muslims, etc.] don’t.” Post-moderns are multicultural and exposed to the truth-claims of world religions. Thus, they tend to be syncretists—seeing related themes and teachings across religions. Post-moderns seek inclusion and respect for all. “All truth is God’s truth no matter where you find it.” The post-modern would think, “We [Christians] have a complete revelation. They [Hindus, Buddhists, Muslims, etc.] have a partial revelation.” Sharing Christ’s distinctiveness and the role of repentance in a multi-cultural context may be evangelism’s most difficult challenge.
2. The Bible. Moderns think of the Bible as historical, literal, and authoritative (infallible and inerrant). Post-moderns think of the Bible as allegorical, linguistically transcendent (each translation yields unique, culturally insightful truths), and dynamic (Spirit-customized message for every reader). All-or-none truth-claims are illogical to today’s seekers.
3. Who is lost? Moderns describe non-believers as “lost”. Post-moderns think God has become lost. Nuances are important. Domination language (winning, converting, and conquering) and derogatory terminology (heathen, pagan, lost, sinner, etc.) repel post-moderns.
4. Doctrine. Modern evangelical faith is Protestant—biblical authority challenging individuals to change the Roman Catholic Church (and its denominational descendants). Post-modern evangelicals want to reconnect with authentic Christian traditions—they want to renew threads of truth connecting them to the ancient church. Creeds, Sacraments, and writings of the Church Fathers provide historical and spiritual proximity to the early church.
5. Community. Community may be THE most significant aspect of post-modern Christians. Today’s ministers travel with Christians and non-Christians together on life’s journey. Modernity valued dynamic leadership—bold, figurehead sorts of leaders with all the answers. Post-moderns see a level playing field occupied by a community of equals—they expect fellowship and companionship with ministers.
6. Mistakes. Moderns tend to be defensive, are loyal, ask no questions, and support party-line-type-people. Post-moderns are comfortable with apologies, questions, diversity, and multiple perspectives and nuanced answers. They do not expect simple answers to complex questions—they may not even expect answers!
7. Evangelism. Moderns come to church to “accept Jesus” and to learn proper doctrine. The old model is 1. Public profession, 2. Fellowship, and 3. Growth. The new model is 1. Fellowship, 2. Growth, and 3. Public profession. Post-moderns join a faith community for fellowship and to explore and discover how faith works. Non-believers are welcome to join the community’s journey.
8. Ministry. Moderns support ministry through institutions staffed by professionals. Post-moderns advocate personal involvement and trust lay ministers. Post-moderns value community service—especially to the less fortunate. The lines between professional and laity are blurry. Some post-moderns might distrust professionals, suggesting they are naïve and out-of-touch with reality.
9. Teaching. Moderns prefer graded Sunday Schools, worship services, and programs. Post-moderns prefer small groups of people like themselves exploring spiritual formation.
10. Worship. Moderns like “worship services” and tend to be spectators—the leaders perform and members (and God?) watch. Post-moderns like worship experiences—fellowship, Communion, and dialogue.
11. Tomorrow. Moderns are often concerned about the next life—heaven or hell—the faith dividend. Post-moderns are concerned about this life—what is God doing right now? How can we walk in the Kingdom of God on Earth? If we live well, now, the future will take care of itself.
12. Conversion. Modern evangelicals preach salvation (a heavenly reward) by grace, but often appear to support salvation by works. Salvation is transactional; justice must be done. Post-moderns preach living by grace (survival in a cruel world) and practice authenticity (flawed believers trying to be pure and Christ-like). Repentance yields forgiveness (acceptance), today grace is sufficient, and Jesus answers all questions of divine justice. Grace is not about where you are going, but where you are.
1. Religion. Moderns tend to think all-or-none; they might say, “We [Christians] have the answers. They [Hindus, Buddhists, Muslims, etc.] don’t.” Post-moderns are multicultural and exposed to the truth-claims of world religions. Thus, they tend to be syncretists—seeing related themes and teachings across religions. Post-moderns seek inclusion and respect for all. “All truth is God’s truth no matter where you find it.” The post-modern would think, “We [Christians] have a complete revelation. They [Hindus, Buddhists, Muslims, etc.] have a partial revelation.” Sharing Christ’s distinctiveness and the role of repentance in a multi-cultural context may be evangelism’s most difficult challenge.
2. The Bible. Moderns think of the Bible as historical, literal, and authoritative (infallible and inerrant). Post-moderns think of the Bible as allegorical, linguistically transcendent (each translation yields unique, culturally insightful truths), and dynamic (Spirit-customized message for every reader). All-or-none truth-claims are illogical to today’s seekers.
3. Who is lost? Moderns describe non-believers as “lost”. Post-moderns think God has become lost. Nuances are important. Domination language (winning, converting, and conquering) and derogatory terminology (heathen, pagan, lost, sinner, etc.) repel post-moderns.
4. Doctrine. Modern evangelical faith is Protestant—biblical authority challenging individuals to change the Roman Catholic Church (and its denominational descendants). Post-modern evangelicals want to reconnect with authentic Christian traditions—they want to renew threads of truth connecting them to the ancient church. Creeds, Sacraments, and writings of the Church Fathers provide historical and spiritual proximity to the early church.
5. Community. Community may be THE most significant aspect of post-modern Christians. Today’s ministers travel with Christians and non-Christians together on life’s journey. Modernity valued dynamic leadership—bold, figurehead sorts of leaders with all the answers. Post-moderns see a level playing field occupied by a community of equals—they expect fellowship and companionship with ministers.
6. Mistakes. Moderns tend to be defensive, are loyal, ask no questions, and support party-line-type-people. Post-moderns are comfortable with apologies, questions, diversity, and multiple perspectives and nuanced answers. They do not expect simple answers to complex questions—they may not even expect answers!
7. Evangelism. Moderns come to church to “accept Jesus” and to learn proper doctrine. The old model is 1. Public profession, 2. Fellowship, and 3. Growth. The new model is 1. Fellowship, 2. Growth, and 3. Public profession. Post-moderns join a faith community for fellowship and to explore and discover how faith works. Non-believers are welcome to join the community’s journey.
8. Ministry. Moderns support ministry through institutions staffed by professionals. Post-moderns advocate personal involvement and trust lay ministers. Post-moderns value community service—especially to the less fortunate. The lines between professional and laity are blurry. Some post-moderns might distrust professionals, suggesting they are naïve and out-of-touch with reality.
9. Teaching. Moderns prefer graded Sunday Schools, worship services, and programs. Post-moderns prefer small groups of people like themselves exploring spiritual formation.
10. Worship. Moderns like “worship services” and tend to be spectators—the leaders perform and members (and God?) watch. Post-moderns like worship experiences—fellowship, Communion, and dialogue.
11. Tomorrow. Moderns are often concerned about the next life—heaven or hell—the faith dividend. Post-moderns are concerned about this life—what is God doing right now? How can we walk in the Kingdom of God on Earth? If we live well, now, the future will take care of itself.
12. Conversion. Modern evangelicals preach salvation (a heavenly reward) by grace, but often appear to support salvation by works. Salvation is transactional; justice must be done. Post-moderns preach living by grace (survival in a cruel world) and practice authenticity (flawed believers trying to be pure and Christ-like). Repentance yields forgiveness (acceptance), today grace is sufficient, and Jesus answers all questions of divine justice. Grace is not about where you are going, but where you are.
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