Category Archives: Confession
I started out my devotional time this morning with a prayer. Funny for me to admit this, but I usually do not – I usually pray to conclude my Bible reading time, but only infrequently will I pray before. That is something I need to change, but I digress.
I guess I felt a special need to pray this morning. This is not a happy time for me right now. For the second time in 12 months my wife and daughter are going through a significant period of loss. A year ago it was the death of a precious friend and mother of my daughter’s friend. This year it is a loss by relocation – but a significant and painful loss nevertheless. I’m also struggling with a number of other things – nothing major, yet nothing trivial either. Just life.
So, I prayed. I asked God for help. I asked Him to speak to me through his word. I wanted some comfort, if not some specific answers.
Then, I turned, as I always do, to my first section of reading, from the Psalms. This is what I read –
Don’t put your confidence in powerful people; there is no help for you there. When they breathe their last, they return to the earth, and all their plans die with them. But joyful are those who have the God of Israel as their helper, whose hope is in the LORD their God. (Psalm 146:3-5, NLT)
I could quote the entire Psalm, and if you are interested you can read it. It is a powerful message of faith, and quiet confidence.
I am sick to death with our “government” in the United States. The Supreme Court just ruled that individuals who pervert the most sacred gift God has given human beings now have the right to “marry” each other in all 50 states. It is sickening. But what is just as sickening is that the Chief Justice, John Roberts, flapped his jaws about how the ruling was all about imposing the will of the Supreme Court instead of upholding the Constitution, when it was HIS pathetic and inexcusable imposing of HIS will that permitted the greatest rape of the Constitution in decades with the Affordable Care Act. The man must have no conscience at all.
Yea, I know – inflammatory rhetoric and all that hogwash. Well, like I said, I am not in a happy place right now, and I tend to be a little blunt at times. But, as angry as I am with the entire miscreant government that we now have, I am only too aware that human governments are human governments, and human governments are steeped in sin and perpetuate sin. So, the ruling by the SCOTUS this morning was sickening, but fully expected. I would have been shocked had the decision gone the other way. When sinful people are given that much power, it is folly to expect a Godly outcome.
What really, really upsets me (and here I WILL bite my tongue – er, keyboard) is that the CHURCH is just as culpable. Yes, you read that – We, the people of God, share absolutely in this decision. For years, decades, and now going on centuries, we have put our faith, our trust, our hope, in the fallible minds and hands of the congress, the president, and the constitution. We have given what is holy to the dogs and we have cast our pearls before swine. We have sown the wind, and we are reaping the whirlwind (tornados, for those of you in West Texas). So, before we go marching off to some rally and demand that we elect more sinful, fallible, broken human beings to a sinful, fallible and broken system of government, maybe we should get down on our knees and profess our faith and submit our heartfelt repentance before a Holy and Transcendent God.
It sickens me to see what our country has lost. It sickens me far more to see the church, God’s people, become so compliant by trusting in the human system that created this cesspool. We can pray all we want, and say “In God We Trust” all we want, but if our initial reaction to today’s ruling is, “We have to elect more Republican (read, “God Fearing”) Senators, Representatives, and a Republican President” then we deserve every single one of the Godless rulings this SCOTUS has handed down over the past decade or more.
No, dear Christian friend. Electing sinful, broken and power-hungry Republicans will not solve any of our problems.
We need to start acting like we actually believe Philippians 3:20 and Hebrews 13:14. We need to start acting like our hope is in the LORD our God, and not some empty suit in Washington D.C.
The early Christians turned the world upside down, and basically converted most of the known world, when the ruling government actively sought to destroy them. Homosexuality and other sexual perversions were rampant. Violence was systemic, not occasional. And, yet, the Christians prevailed, because they believed their LORD was in heaven, not in Rome.
A few more thoughts as I work through the content of my dissertation. The practice of confession has a long and quite varied history. My study in the history of confession taught me that I had much to learn about this important Christian practice.
First, if you were raised in a largely “protestant” (usually meaning, “anything other than Roman Catholic or Jewish) background, you probably thought of confession as something that you did just between you and God. For the really big sins, or even the little sins that happened to be the topic of family dinner tables, you had to “go forward” and sit on the front pew and tell the church you were sorry for what you did. Often the church members where you had to do this were totally unaware of what you had done, so your “confession” very often created a considerable amount of gossip. Which, in turn, I suppose should have caused more people to “go forward” and confess, but it rarely did.
If you were raised in a Roman Catholic, Anglican/Episcopalian, or Lutheran church (and perhaps some others) confession probably meant going into a room or closet such as is pictured above and making confession privately to a priest. I think that in the imagination of most Americans today, that is the most common image of confession.
What I discovered is that in the earliest centuries of the church, the church members took the commands of James 5:16 quite literally. Confession was made before the entire congregation, and was specific rather than generic. The congregation then responded with forgiveness, or, if necessary, a period of “penance” in which the offender was made to endure some punishment (usually exclusion from the congregation) until such time as he/she was deemed to have suffered long enough. Obviously the process varied between congregations, and even regions of the world. The point of the procedure was to purify the soul of the penitent, and to make clear that further inappropriate behavior would meet with stricter punishment.
After Constantine’s “conversion” and after Christianity became the prevailing religion of the realm, confession took a turn for the private – and the seeds of the modern confessional were planted. As the gap between “clergy” and “laity” became wider, the need for “official” absolution became more important. So, the congregation was excluded from both the confession, and the absolution/penance. This took decades, even centuries, to fully develop, but this is the procedure that is so common in the “high” liturgical churches such as I listed above.
With the Protestant Reformation confession was frequently, although not exclusively, returned to the people. The concept of the “priesthood of all believers” was variously implemented, and in especially in groups associated with the Anabaptist movement the idea of confession to one’s Christian brother or sister – or to the congregation at large, was once again practiced. Both Luther and Calvin taught confession to one’s Christian brother or sister, and only in times of great spiritual distress must one go specifically to a priest (although, in later years, both Lutheran and Reformed churches have put a higher value in confession to ordained clergy).
With the Reformation another, very distinct, usage of the word “Confession” (with a capital “C”) became prominent – that of a specific “Confession of Faith.” A Confession of Faith is similar to a Creed, although a Creed is much more succinct, and has the purpose of defining what is accepted as orthodox faith as opposed to heresy. A Confession of Faith is longer, and has the purpose of defining different styles, or forms of worship. Stated another way, Creeds are designed to be universally believed, Confessions of Faith are more sectarian and define specific positions of separate groups. So, the question “What Confession do you follow?” would be analogous to the more common question today, “Which denomination are you a part of?”
All of this 2,000 year history of the word confession makes a “restoration” of the concept problematic. The word just means so many things to so many different people. Many people think they are confessional, when, in reality they are not. Others are confessional, but not in the biblical usage of the word.
It is my great hope and prayer that I can teach – and hopefully convince – those who are willing to consider my insights that we as members of the Churches of Christ need to become a confessional church once again. We need to renew the biblical concepts (plural) of confession – adoration and praise, thanksgiving, lament, and the specific confession of sin. While we do not necessarily need to mandate the old practice of “going forward and confessing fault,” that would be a huge first step for many congregations. After all – it was one of the fundamental practices of the early church!
As I have mentioned in all of my posts on this subject, I will be presenting this information in seminar form, and if you and your congregation is interested in learning more about how to schedule a seminar, please contact me at my regular email address: abqfr8dawg (at) msn (dot) com.
Over the past few posts I have been working through a “skeleton” version of my doctoral dissertation. At the end of those posts I have mentioned that I am also in the process of creating a seminar in which I will work through my study and my conclusions. As a part of that seminar I would very much like to make a version of my dissertation available for sale (as well as have the book sold on a much larger basis). If I can find a publisher, I will edit the book to make it less of a “dissertation,” and I will also re-title it, and expand some of the chapters in the book.
The publishing part of the equation has become a problem. Without going into great detail, suffice it to say that no publisher is willing to accept the book. That leaves me with the option to self-publish. This I would be happy to do, but to be perfectly honest, I do not currently have the funds to do so. This leaves me with somewhat of a conundrum.
First, I believe in the book. I believe it is important, especially within the Churches of Christ, but within the larger world of Christianity in general. I believe my conclusions are valid, and that the information I provide can be useful to congregations and to individuals within those congregations.
But, second, I understand the publishing business. I am an unknown author, and the subject is, at least on first blush, too abstract. No one goes into business to lose money – and publishing first books of unknown authors is a very risky adventure.
So, I am left with perhaps one other option – to find someone (or a group of someones) who are also interested in the topic, who are (at least somewhat) familiar with my work, and who would be willing to help me finance this adventure. From what I have been able to discover, I will need approximately $2,000.00 to publish the book with a reputable self-publishing company with connections to a very well-known and established publishing house. If the book does well in sales, there is the possibility of the publishing house picking up the book as one of its own.
Here are at least three options for a supporter to help me out:
1. A straight gift. You simply want to see the book published and expect nothing in return.
2. A “no-interest” loan, whereby I can repay you over a period of time, but with nothing expected beyond the return of your capital investment.
3. A formal loan with a one-time dividend to be paid with the final repayment, whereby I can repay you over a period of time, as well as include a little “return” on your investment.
I will be able to repay any loans given enough time – whether the book sells well or not. However, depending on how well the seminar is received (the first seminar is in October, and hopefully I will be able to schedule subsequent seminars after that time) it may take me a while to repay.
I realize this is a sizable request – but I also know that if I do not make the request and let those who have supported me so much in the past know of my needs, I will never be able to finish the work that I started out to do so long ago.
Thanks for reading my blog – and if anyone can assist me in this ministry please contact me with your contact information via my personal email account at abqfr8dawg (at) msn (dot) com.
This is the third in my series of working through my Doctor of Ministry dissertation on confession in the Churches of Christ. Today I look at the biblical evidence for the practice of confession.
Within the Churches of Christ our focus has been primarily on the New Testament. The Old Testament is valuable, so children are told, but mostly because all the really cool stories are in the Old Testament. There are no floods, no arks, no fish that swallow humans, no giant-killing little shepherds in the New Testament. As adults we are told that the Old Testament is valuable because it “teaches us about God,” but if that is the case we must not want to know much about God because we spend precious little time studying (I mean really studying) the Old Testament.
However, in my doctoral studies I wrote a paper on the Psalms of Lament, and it struck a nerve with me. Depending on how you classify the Psalms, approximately one-third of the Psalms (maybe a little more, maybe a little less) are Psalms of lament. Now, stop and ask yourself a question – why was lament such a major part of worship for the Israelites/Jews? Well, that got me to thinking, and when the time came for me to select my dissertation topic, one thing kind of led to another and the subject of confession made itself sort of unavoidable.
So, as a result of the paper on the Psalms of Lament, I turned not to the New Testament for the “skeleton” of my biblical study on confession, but to the Psalms. What I discovered was that the Psalms are basically a roadmap for the practice of confession. In fact, you might say that “confession” is one major, if not the major, theme that unifies the entire book of Psalms.
In a very brief summary, I discovered that the book of Psalms contains the following four types of confession:
Adoration, Praise, and the confession of belief/faith in God
Confession of sin
Now, some may quibble about my taxonomy here, but as John Denver once quipped to his audience that was clamoring for him to sing their favorite song, “Hey, this is my show.”
I then turned to the narrative sections of the Old Testament and discovered that these same qualities, or types, of confession are described throughout the text. Within the prophetic material the aspect of lament is particularly evident in Jeremiah, but the other types of confession are evident in the prophets as well. Certainly the book of Job contains both lament and praise.
Turning to the New Testament I discovered the same thread – there are examples of each of the four main types of confession, although lament is noticeably more subdued in the New Testament. I believe there is a theological reason for that – but there are examples of lament within the New Testament as well.
The purpose of this section of the dissertation was to demonstrate that confession (in all of its various forms) was, and is, a critical component of the daily life and worship of God’s people. The absence of a clear and sustained emphasis on confession in the Churches of Christ is all the more striking, then, because one of the “pillars” of our heritage is that we want to go back to the Bible and practice the pure faith and religion of the earliest church. I am convinced, and I argue in my dissertation, that we have failed to do so when it comes to the practice of confession.
I realize these blog posts are rudimentary – just giving the briefest sketch of my work. However, I am creating a seminar that covers this material in-depth, and if you would like more information about scheduling a seminar in your area, please contact me at abqfr8dawg (at) msn (dot) com. Also, I am presently searching for a publisher who might be interested in publishing the dissertation (although expanded and modified for a general audience), so if there is anyone out there in the blogosphere who has a connection with a publisher who might be interested, please let me know at the above email address. I will be deeply grateful!
Thanks for following me in the fog!
One of the greatest blessings given to me through my studies for my DMin. coursework was the realization of how secular philosophies affect our theology. Second to this observation is the further truth that these philosophies are virtually hidden to our conscious thought. These philosophies are just like the air we breath – we are controlled by them yet we are hardly aware of them, if at all.
In my last post I discussed the reality that for many members of the Churches of Christ, our physical history is something of an enigma. We clearly have one (kind of like a belly button) but for many of us we do not want it to be seen or discussed (again, much like a belly button). We can cover it up, and refuse to admit we have one, but sooner or later the truth comes out and our history rises up to bite us when and where we least expect it.
If acknowledging our history is difficult for the majority of the members of the Churches of Christ, the admission that we are affected by secular philosophy (or philosophies) is tantamount to heresy. Even those who accept that the Restoration Movement is rooted in history will more often than not claim that this history is divine history, and therefore unstained by any human embellishment. In that limited world-view, God simply swooped down and deposited the Restoration Movement onto the pages of history much like he swooped down to snatch Elijah from the earth. Don’t laugh. For many years this was my concept of Restoration History. Sort of like the “big bang,” first there was no Restoration, and then “POOF” there was a Restoration. Call it Restoration ex nihilo.
This, much to my initial chagrin and later relief, cannot be any further from the truth. The fact is that Alexander Campbell, Barton W. Stone, Tolbert Fanning, David Lipscomb, and every leader down to the latest graduate from our universities or schools of preaching were and are profoundly affected by the prevailing philosophies of their day. For Campbell and Stone that meant the philosophy of John Locke, Francis Bacon, and the political philosophy that drove the “Founding Fathers” of our nation to create the Constitution. Evidence of this can be amply produced through the language used in the early documents of the Restoration Movement. This is why so much of our contemporary language focuses on “pattern” and “constitution” and “blueprint.” We are simply following in the footsteps of those who were following in the footsteps of those who formed the new Republic.
For us today the situation is the same, although the prevailing philosophies have changed. We are no longer marching in lock-step with those who believe in the ultimate goodness of technology or the limitless capacity of the human mind. We have seen both the incomparable good of splitting the atom, and also the horrific evil of the same. Yet, having split the atom, we cannot seem to figure out a way to put the thing back together. We realize now that man is more likely to be the cause of his own demise, rather than the source of his own salvation. There is no “ultimate good” for which man is destined. The “modern mind” which so fully captivated Campbell has been replaced with the “postmodern mind;” therefore, much of what Campbell believed to be incontrovertible truth now just seems like a quaint little fairy tale. Such is the air that we breathe, the truth that we hold to be “self-evident.”
What does all of this “philosophizing” have to do with theology? Simply this – if we do not at least attempt to recognize our own temporal worldview, we will end up making the same mistakes of our spiritual forebears. I for one am an avowed restorationist. I am constantly awed and humbled by the profundity of Campbell, Stone, Walter Scott, “Raccoon” John Smith and a host of others. They were centuries ahead of their contemporaries, as modern theological thought has proven. But, that having been said, they were woefully unaware that the basic philosophy of their day was coloring the theology that they were producing. Therefore, they read early 19th century America back into the Bible, especially the New Testament, and the result of their research was that Jesus was the quintessential American Patriot. That philosophical blindness has been passed down for numerous generations, and it has affected our spiritual vision at every step along the way.
The solution to this vision problem is not to discard our history! (As so many are wont to do). Neither is it to idolize our history and simply ignore the reality of temporal nearsightedness. The solution is to acknowledge the reality of our own human frailty, to acknowledge the affect of secular philosophy upon our most deeply held convictions, and then to challenge those convictions with the penetrating truth of God’s word.
In my own, very narrow study of confession, what I discovered was that the Lockean/Baconian empiricism of Campbell and his early disciples made it virtually impossible for them and their heirs to develop and bequeath a healthy practice of confession. Stated in its most raw expression, if you have everything all figured out, if you have perfectly restored that which was defective, there is no need for confession. That, of course, is an over-simplification, but it works for a “nuts-and-bolts” summary of the early chapters of my dissertation.
Lest I be counted as an ancestor-bashing, history-hating, long-haired, dope-smoking hippy, let me repeat – I am an avowed restorationist. I am far more Stonian/Lipscombian than I am Campbellian, but if I am cut I bleed Restorationist blood. I wrote my dissertation to honor my heritage, not to trash it. So, in the greatest heritage of seeking to improve upon that which has been given to me, I recognize some areas where my spiritual heritage can be strengthened. One of those areas is confession, and that is what led me to my final research.
As I mentioned in my last blog, I will create a seminar dedicated to sharing this information with any who are interested. Please contact me at abqfr8dawg (at) msn (dot) com and I will gladly get back with you.
I promised some time ago to work through the conclusions of my doctoral dissertation. I hope to do so in a general way, although for the “brass tacks” specifics you will have to wait awhile.
I chose that creepy picture that accompanies this post for a reason. I am not afraid of many things, although a few issues really creep me out. Heights for one, and I do tend to be claustrophobic. But, Black Widow Spiders?? I would just as soon hit my thumb with a hammer as to have to deal with BWS (for short). I have no idea why God created them, and he can just un-create them as far as I am concerned. Do not talk to me about the “balance of nature” – as God could have created umpteen other ways to get rid of flies and other nasty bugs. Black Widow Spiders? – my back is icky just typing the words.
One of the main conclusions of my dissertation is that the overwhelming majority of members of the Churches of Christ are either afraid of our history, or are at best ambivalent toward it. That is to say that you would be hard pressed to find 1 out of 10 or 10 out of 100 members that either enjoy learning about the history of the Restoration Movement, or even care about it. That leaves more than 90% of our fellowship (and I imagine the number is much higher) that either hate the idea of Restoration History or simply do not care one way or the other. The end result is the same – our history is steadfastly belittled or ignored.
Those who hate, or fear, our history can be divided into two groups. On the far conservative side are those who simply deny we have a history, and it terrifies them to consider the fact that, yes, we do have a very real physical history, and we are descendants of very real, fallible, sinful human beings. Go back as far as you wish, but you can trace our spiritual heritage to a handful of men – visionaries and spiritual giants all – who observed that the Christian church as they saw it was corrupt and corrupting. They could see in the New Testament a better way, and a far more simple concept of the church. They all sought to “restore” that vision of the church. Some attempted it in ways we would be proud of; some in ways we would disagree with. All of them, however, were human and all of them failed in lesser or greater ways. That is not to criticize nor to idolize. It is simply to acknowledge reality.
On the far other extreme we have those who acknowledge our history, are perhaps are acquainted with it in greater or lesser degrees, but who are equally terrified of that history. These are the “intelligentsia” of our movement, those who would claim to be leading us to more verdant pastures than our forebears. Instead of denying the history of the Restoration Movement, these leaders do not want the hoi poloi, the common people, to learn about the theology of Alexander Campbell, Barton Stone, and their immediate disciples because there is something profoundly compelling about these early 19th century spiritual pilgrims. When we open up the pages of the Christian Baptist or the Christian Messenger we see real genius at work. We see Christian leaders trying to throw off the yoke of the “guaranteed results of modern scholarship” and simply go back to what the New Testament taught about being a disciple of Christ. I think these individuals are afraid that, if the real wisdom of Campbell and Stone (and Fanning, and Lipscomb, et. al.) were widely disseminated it would destroy their grip on the hearts and minds of the average, pew sitting Church of Christer today.
Caught in the middle between these two opposite, yet strangely married extremes, are the vast majority of church members. They hear first the one side, more strident obviously, but they they also hear the murmurings and whispers of the second group. Held in ignorance by both sides, and unwilling to face the wrath of the first group and not willing to be labeled as Luddites by the second group, they simply maintain their silence and go about their business as if there was no real issue to begin with.
This is tragic! The modern day heirs of the Restoration Movement have one of the richest, the most compelling histories in the wide and complex history of the Christian movement itself. As just one (admittedly puny) example, much of what is being preached today by elements of the “Emerging Church” and the “Missional Church” comes straight out of the theology and praxis of Alexander Campbell and Barton Stone. But, because we (speaking generically, of course) are so ashamed of our history we do not even recognize the fact, and because we have not claimed our history and proclaimed it’s strengths the world does not know that we could be at least 200 years ahead of the ecclesiastical curve, if not more.
So, to make a long post much shorter, in my dissertation I begin by looking at our history with as clear a set of spectacles as I could. I could not address ALL of our history, as that would take volumes. But I did examine how our history was affected by philosophical beliefs as well as theological conclusions, and how this combination worked against the practice of confession within the Churches of Christ.
Beginning in October of this year (2015) I will begin presenting the conclusions reached in the process of preparing my dissertation in a weekend seminar format. If you are interested in learning more about the biblical practice of confession, and especially how Churches of Christ need to “restore” the practice of biblical confession, send me a personal note to abqfr8dawg (at) msn (dot) com, and I will be happy to get back with you quickly. The first seminar will be in Portales, New Mexico, in October, so perhaps you can attend that seminar, or I will be happy to come to your congregation and present the material to you.
It is not a popular concept anymore, if, in fact, it ever was. What if I’m wrong? In today’s world there is no right and wrong. But, there again, what if the people who think this way are, despite their assertion to the contrary, wrong?
What happens then?
It is frightening to pay attention to many speakers, preachers and Bible class teachers in particular. Imbued with the “sage on the stage” mentality they view their conclusions as unassailable truth, when, in fact, often times their conclusions are nothing more than guesses, educated or not. This is especially so when such conclusions are buttressed with the quotation from a passage of Scripture. The truth of Scripture is somehow magically transferred to the the presenter, baptizing the false statement and absolving the presenter of any sin. Of course, the error is more frequently than not compounded by the fact that the passage of Scripture is taken out of context, but hey, if we are proving the truth of our flimsy argument and absolving ourselves of sin, what does a little context have to do with anything?
But, I return to my question – what happens if I am wrong? (Let’s speak in first person singular terms here, just to avoid the temptation to be judgmental.) Or, perhaps to be more truthful, what happens WHEN I am wrong?
When was the last time you saw, or heard, someone actually, sincerely confess error? I don’t mean confess around the error. Politicians and other public figures have mastered the art of first-person-once-removed confession. “I’m sorry if anyone was offended by the allegations made against me.” Notice there is never any regret at being wrong, only that certain individuals might be offended. In some rare instances the figure might admit that the allegations are serious, but on the other hand, “there is no evidence to support the allegations.” Never, “the allegations are absolutely false.” It is just that there is never any evidence to support the allegations. My lawyer is too good to allow any evidence to show up.
Enough with the politicians. They are far too easy a target. What about your preacher, your Bible class teacher – what about you? When was the last time you heard your preacher stand in the pulpit and say, “I was wrong”? When was the last time you told your class, “I was wrong”? When was the last time you told your class, “I might be wrong here” and fully, truthfully meant it?
Here again I am not talking about the massive flood of “I used to think this about (you name the hot-button issue of the day), but now I think this…” That is mere pandering to the masses, and that in and of itself is conduct unbecoming a minister of the gospel. Any minister who changes his mind concerning homosexuality or bending gender roles or the role of the Holy Spirit just to climb aboard a bandwagon has sold his soul to the devil. I am talking about a genuine confession of error in life or in doctrine that affects a person to the core of his or her being.
I am talking about a Saul of Tarsus to the Apostle Paul kind of transformation. A confession that moves a person from persecutor to persecuted, from trying to take life to being willing to surrender one’s life for the sake of the same cause. I am talking about being absolutely convinced of the truth of a concept to the absolute conviction of the error of the same concept. I know it happens, but, how does it happen and what are the consequences?
To make the argument that I am always right, that I am flawless in my interpretation of Scripture, that I know the absolute truth to every question of translation, interpretation, and application is absolute heresy. No one can be that perfect. We may share in a measure of perfection, we may taste perfection from time to time, but even the most secure of our conclusions comes with the tinge of reality that I am human, my intellect is fallen, and there is always more information out there than I can access or grasp.
Does that mean we throw up our hands and give up? As Paul would say, “By no means!” Absolutely not! I may not know with divine certainty why baptism is essential for salvation, why men and women are created equal but with different roles, why certain practices are pleasing to God while others do not please him, but that does not mean I surrender my God given intellectual gifts to try to understand those questions – nor to search for greater certainty that those “truths” are indeed true. And it certainly does not absolve me of confessing when I am wrong about any conclusions I offer as being true, but are not.
If I had one saying that could describe my philosophy of learning it would be this, “If I am wrong, please point out the error of my way, as I do not want to believe any error, nor do I want to teach any error. But please use evidence beyond personal opinion so that I can test the validity of your conclusion, as you have obviously tested the validity of my conclusion and found it to be false.”
Two people who hold diametrically opposing viewpoints on any issue cannot both be right. Homosexuality cannot be both acceptable to God and a sin. A congregation that forbids the public leadership roles to women and a congregation that allows women full leadership roles cannot both be pleasing to God. Christians cannot both affirm the uniqueness of male/female genders and affirm the rights of individuals to “change” their gender. Baptism cannot be both essential to salvation and an optional act of choice. Man cannot have both free will, and be subject to eternal predestination.
These concepts I hold to be true. If I am wrong, please let me know why, and where I can learn a better truth. Don’t expect me to just give up if you disagree with me, but if I am wrong I want to change my beliefs and behaviors to conform with the truth.
What happens if I am wrong? . . . Maybe my topic is not important, maybe it is eternally important. But the question itself should never cease to guide my search for truth.
Thanks for flying with me in the fog…
I just made a discovery – about my own interpretive process. The process itself is not something new to me, I guess it is the way I have been thinking for quite some time. But the end result of my thinking has just become much more clear. You’ll have to wade through the whole post for my last sentence to make any sense. But it is where I am today.
Let me begin by saying dialogue is great. I heartily support dialogue. Dialogue is necessary and in most cases is quite pleasant. Dialogue is absolutely necessary if two people, or two groups, are to find common ground and negotiate a mutually acceptable position in the midst of a heated and bitter conflict.
Which is why the Church of Christ should never, ever, in any way, shape or form, enter into a dialogue with anyone or anything.
A dialogue takes place between two equals, or between a lesser who appeals to a greater, in the hopes of finding a mutual agreement. A dialogue is a prologue to a compromise. Married couples sometimes need to have a refereed dialogue. Big companies and organized labor quite often need to come to a bargaining table and have a refereed dialogue. Prosecuting and Defending attorneys dialogue quite often to avoid the bother and expense of a trial. On occasion antagonistic countries need to be brought to a negotiating table in order to have a peaceful dialogue.
The Church is not a marriage partner to anyone or anything in this world. The Church is not a big company, nor is it an amalgamation of unionized workers. The Church is not a country, or an aggrieved individual. The Church has no equal on this earth with whom it can compromise. When the Church compromises it loses its nature. It simply ceases to be the Church. To put it bluntly, the Church has no one or nothing with whom it can dialogue.
Over the past 50 years virtually every church group, religious group, denomination, whatever you want to call it, has entered into a “dialogue” with a group that wanted it to become more modern, more “relevant,” more in tune with secular practices and mores. The “Social Gospel,” militant feminism and now militant homosexuality are just three areas in which a religious group has “dialogued” and come out looking far more like the world than when it entered the conversation.
Can you name a major religious group, denomination, or independent church that is theologically more conservative or less “progressive” today than it was 50 years ago? I cannot. Some may not have changed (although, I would argue very few), but I cannot think of a single Christian faith group that is more conservative today than it was just a scant half-century ago.
The only way a group has been able to maintain any kind of conservative, narrowly biblical interpretive stance is to split off from a larger, more “progressive” movement. So we have seen huge defections from the Anglican/Episcopal Church, the Presbyterian Church, the Lutheran Church and many Baptist and Church of Christ congregations. Whenever anyone says, “We need to reexamine our beliefs about….” what they are really saying is “we need to change our beliefs about…..” and “dialogue” becomes the vehicle by which that change is effected.
All of which makes me very nervous and very skeptical when I hear certain voices promote a new or ongoing “dialogue” between the church and atheist movements, or agnostic movements, or further dialogue with proponents of homosexuality or feminism or militarism or any other king of “ism” for that matter. This would extend, by the way, to “dialogues” with religious groups with whom I might share one or two core convictions, but who have chosen to make substantive departures from what I believe to be Scripture itself is to be viewed.
So my question for these proponents is this – what exactly do you mean by “dialogue?” The way I read the Bible, the Church of Christ does not negotiate anything. The Church does not have the power to compromise with anyone or anything. The Church of Christ is not an equal to any secular power or entity. Therefore, the Church of Christ is under no compulsion or expectation to “dialogue” with anyone.
Nor am I, as a member of the Church of Christ, authorized or deputized to “dialogue” with anyone or any group and speak for “The Church of Christ.” I can only speak for my own convictions, my own beliefs, and my own interpretations of Scripture. And, as much as they may want to argue, no one can speak for me based on his or her interpretations, convictions, or beliefs. I cannot even speak authoritatively for the congregation of which I am a part, and for which I serve as a minister.
In a sentence, the “Church” is a group of people who live their lives in a submissive relationship to the absolute authority of Jesus Christ the Son of God.
So, when you say “the church needs to dialogue with ……,” exactly what authority are you giving the Church that God himself has not given it? And who will speak for the “Church” that you think needs to enter into this dialogue? And what power or authority does that person (or persons) have to bargain with?
Membership in the Church is non-negotiable. That is the thing about the church that the world never has understood, does not now understand, and will not likely ever understand. Discipleship is a total and complete surrender to a Lord and Savior who demands our complete devotion.
So, when I say that I cannot enter into a dialogue with a certain group or with a certain person, I am not trying to be mean, nasty, ugly or unduly obstinate. I am simply living out my conviction that I do not have have the power, the authority, nor the freedom to “dialogue” with someone who refuses to accept the God under whom I have placed my life, and His Word, which I hold to be absolute in guiding my life. I can teach, I can “give a reason for the hope that is within me.” I can evangelize – that is – spread the good news. But I cannot, and I will not, lower my understanding of the nature of the Church of Christ to make it be something that is equal to or lesser than a vain philosophy of this world.
And that, dear reader, something that I am discovering in increasing measure, is profoundly unpopular.
A word about surrender. Surrender does not mean that you fight to the last drop of blood of the last man and then call it quits. That is called, “being defeated.” The only way surrender can actually be defined as surrender is when the person, or persons, doing the surrendering actually have the capacity to keep on fighting, and possibly of even overcoming, their enemy. Surrender is taking your entirely healthy team and walking off the field in the third quarter when you are only down by a field goal. Walking off the field when you are down by 7 touchdowns, there is only three seconds left in the game and you are down to 8 players is not surrender. Let’s be honest about our terms.
A word about apocalyptic. An apocalypse is a written account of a special vision given to a messenger of God relating to an explanation of the reality of human events as seen from heaven’s perspective. It also contains a message about future judgment – of reward for the obedient faithful and punishment for the rebellious guilty. Apocalypses were written to encourage the faithful to keep the faith, to look at things from heaven’s perspective and not from the perspective of the world. Apocalypses are ultimately about victory. God is in control, even death cannot change the eventual outcome of the game.
So, why speak of an apocalyptic surrender? Simply this – the only way to achieve victory from the point of view of heaven is to quit playing the game from the world’s point of view.
In other words, surrender whether it looks like you might still win or you are hopelessly overmatched. Because, ultimately, if you win according to the world’s rules you will lose according to God’s rules.
I think the church needs to learn this. I think the church needs to learn how to surrender. We need one huge, global act of apocalyptic surrender.
We need to quit playing the game according to the rules of the world. We need to quit trying to make the church more pleasant, more attractive, more relevant, more beneficial, more consumer friendly. The one who established the church died on a cross, for crying out loud. And we are trying to “attract” people by making that cross – more attractive??
We need to quit playing power games. The world will not be transformed by political machinations. We can legislate until we are blue in the face and all we will accomplish is a deeper shade of blue. Jesus surrendered every form of power except the power of selfless surrender. In other words, Jesus embodied apocalyptic surrender. He looked at victory from God’s point of view, and transformed the concept of power to the idea of submission.
We need to quit playing public relations games. We need to regain the moral capacity to call sin, sin. We need to realize, and confess, that we are sinners – every stinking wretched one of us. We cannot be forgiven until we are condemned, and we cannot be condemned if we have eliminated the concept of guilt. But, when we say that sin exists and that we are guilty of sins as well as every other person is guilty of sins we violate every principle of public relations. Public relations demands that we whitewash over our own sins (to create and maintain a healthy “self-esteem”) and to whitewash over the sins of others (to create and maintain healthy inter-personal relationships.)
Apocalyptic surrender demands that we have a complete reevaluation of our behavior. We, as disciples of Christ, need to change not only the way we act, but even the way we think. In apocalyptic thinking losing is winning and winning is losing. We become victorious through surrender. The Lion of the tribe of Judah is the Lamb who, though slain, stands as conqueror.
I must admit, I’m not exactly sure how to do this. I am far too much a creature of the modern world. I just know that I need to quit. I need to surrender.
And at the end of the journey
We shall bow down on bended knee,
And with the angels up in heaven
We’ll sing the song of victory.
(from the song, “We Shall Assemble”)
Every year, or at the very least, every other year, I try to read some of the classics of Christian spirituality – whether ancient or modern. One book that I return to frequently is Richard J. Foster’s Prayer: Finding the Heart’s True Home. No matter how many times I read it I am encouraged, challenged, and hopefully I grow just a little bit more in my prayer life. I highly recommend the book.
Today, as I was finishing the book for the I don’t know how many times, I came across this little phrase. Foster was talking about “authoritative prayer,” the prayer that occurs when we call upon God’s power to act immediately in this world. He was discussing the possible pitfalls to such prayer, and in particular, his own reticence in even using authoritative prayer. And then he said this, “In my concern over falling off the deep end, I realized that I just might fall off the shallow end.” (Richard J. Foster, Prayer: Finding the Heart’s True Home, p. 235).
I’m a sucker for beautiful phraseology, and Foster is one of the most gifted Christian authors I have read. This book is full of memorable quotes and powerful, life changing lessons. But perhaps none is quite so powerful as the idea of being so afraid of doing something wrong that we fail to do anything at all. That particular fear has been expressed for millennia – but I have never heard of the fear of falling off the shallow end.
Anyone who has gone swimming knows the fear of being in water that is “over our head.” That means we cannot touch the bottom of the pool, lake, ocean, river, etc. We must depend upon our swimming skills, or at the very least, our floating skills. But who is ever afraid of going into the kiddie pool? Who is afraid of knee-deep water? Who is afraid of falling off the shallow end? It is a beautiful metaphor.
But metaphors are useless if we fail to understand the deeper message behind the image. When we fear that which should cause no fear at all we betray our lack of faith in God. If God can and does give us the ability to swim, or at least float, when we have fallen off the deep end, why are we so terrified of the wading pool?
The church has never been defeated, and will never be defeated, by the great cataclysms of life. In fact, in the face of great trials and persecutions the church has not only survived, it has thrived.
The church in the United States has only recently started to experience a major exodus, a major weakening of numbers, and it has occurred at precisely the moment when the church is the most affluent and protected that it has ever been. We have failed to speak with boldness and clarity on social issues and political issues and moral issues that are confronting us every day and from every possible angle. We are being defeated not by the enormity of the opposition, but by the inadequacy of our own faith. Increasingly the church is viewed as irrelevant and archaic. We have feared “falling off the deep end” and we have succeeded in drowning in the wading pool.
Foster’s book is powerful and challenging. No matter how many times I read it I gain new insights and am pricked to deepen my prayer life. I need to pray each of the chapters that Foster discusses. I need more inward, upward and outward prayer. I need to have more faith in the God who not only gave me the avenue of prayer, but commanded me to use it. I do not want to be guilty of thinking that I can do everything by myself. I want to be more thoughtful of others in prayer. And I want to tap into the awesome power that God has promised me through the avenue of prayer.
And, I especially do not want to be guilty of falling off the shallow end of the pool anymore.