This is kind of a follow-up to yesterday’s post about the church becoming so focused on not offending someone that it loses its sharp message. Related to political correctness is a belief that the church is to measure its success based strictly on numbers. That is a false assumption, but it drives virtually every mission that the church seeks to promote.
I have been a part of the Church of Christ for all of my life – and a paid minister for much of that life. I can attest that whenever a new mission is being evaluated, or an old mission is being reviewed, one of the most important questions that must be answered is, “How will this help us grow numerically?” The question may not be asked in such bald terms, but whether it is blatant or more covert, the question is still there. If we are going to invest dollars in a mission, we want to see numerical results.
This eventually leads to the problem I discussed yesterday – if we want rear-ends in the pews we cannot preach or teach anything that might offend large numbers of our target audience. If we are a large, up-scale, predominantly white and affluent congregation the talk of greed, avarice and selfishness must be banished. If we are poor, lower-class and predominantly dependent on government aid we cannot discuss that issues of envy or resentment. If a large percentage of our congregation is borderline obese forget hearing a sermon on gluttony. If we live next door to a military base do not even think about hearing a sermon on the evils of military aggression and the need to obey Christ’s call to lay aside the weapons of destruction. The point is the overwhelming majority of the content of our sermons and lessons is determined not by the content of Scripture, but by the location of our church buildings and the make-up of our congregational membership rolls.
Believe me, I have been both perpetrator and victim of this mentality. Much of my job security has revolved around the stability, if not the growth, of the numbers of the ministry I have been associated with. I have been all too much a promoter of the “we have to have more and more people here” kind of thinking. But, I have also been burned by the same mentality. You are not invited to speak at all the brotherhood soirees if your only claim to fame is that you drive people away from your building.
I don’t think Jesus was all that hung-up about numbers. In fact, he was just as willing to see the slackers and the hangers-on turn around and leave him as he was to see the faithful follow him. He lamented the fact people would turn their back on him, but he never promised to bring in donuts and coffee if they would stay.
What Jesus was vitally interested in was the quality of the life of the disciple. If you said you were “in” with Jesus, he wanted to make sure you understood what that “in” meant. The cost of discipleship varied with the person, and Jesus would not expect the same effort from a 75 year old convert that he might expect from a 25 year old convert. But he would expect the same amount of love and commitment.
Churches of Christ are in a major quandary these days, as are congregations of virtually every religious stripe. Some of the issues confronting the churches have been created by our opponent, Satan. Some of the wounds we are seeking to heal, however, are purely self-inflicted. Part of the problem, although not all of it by any stretch of the imagination, is the fact that for several generations now we have been measuring success by the quantity of numbers in our pews, and not the quality of discipleship in those who sit in the pews.
In an odd sort of way, Jesus may be happier with us if we had fewer congregations made up of smaller memberships, if those members were fully committed Christians. The interesting thing is, if that were to happen, my guess is the numbers of the members of the church would grow exponentially. I believe people want to be a part of genuine Christianity. I think they are just sick and tired of the pseudo-christianity that is being peddled by so many number-hungry churches today.
It’s been a long time since I have had two spare minutes to put together in a sequence, but I just finally decided that I was going to sit down and write again. So much has happened (in the big world, and in my little world). Where to begin . . .
As an observer and sometimes participant in the development of thoughts and ideas of people around me, I have noticed something that increasingly bothers me. The old idea of “political correctness” is just killing the church. I say that as someone who is both guilty and who abhors the idea. As Walt Kelley said through the mouth of Pogo, “We have met the enemy, and he is us.”
Have you ever stopped to consider how much time we spend worrying about and finding ways NOT to offend someone? I work with and around a lot of young people, and regardless of where I am or who I am with, one major consideration about the words or the images that are raised in a discussion is this: will what I say, or even the manner in which I say it, be considered offensive to someone around me? I am not speaking about flagrant obscenities or obvious insults. I am talking about normal, everyday speech in which we use images or ideas that, for whatever reason, have been deemed “off-limits” by some group or conglomeration of groups.
One particular issue that troubles me about this “politically correct speech” creep is that it is creeping into the pulpits of our churches. Ever since the decision by the Supreme Court that homosexuals should have the right to marry, virtually every speech, sermon, or piece of writing begins with the same tepid caveat – “I don’t want to be misunderstood, and we are all sinners, and I do not want to be judgmental . . . blah, blah, blah.”
I can’t imagine the apostle Paul apologizing for his convictions. The idea that any of the church fathers, or Calvin, or Luther, or Charles Spurgeon, or any great preacher for that matter, backing up before he even said a word is just ludicrous to me. Do we want to be intentionally offensive in our speech or response to outsiders?? No, and I do not know who would suggest that we should be offensive or vicious in our speech.
I just do not see how we can “welcome” homosexuals into our congregations “with the intent to change their hearts” unless we say straight-out and up-front – “homosexual behavior is a sin.” Personally, I am deeply suspicious of the psycho-babble about “same sex attraction,” as I think it is just a circular way to minimize the seriousness of homosexual behavior, but I am willing to be taught is someone can prove such an animal exists.
I just do not see how we can discuss “allowable” or “acceptable” forms of abortion if our goal is to protect the lives of unborn children. Either abortion is the unlawful and murderous taking of a human life, or it is not. To equivocate is to surrender the morality of the question. Do we excommunicate or burn those who have experienced an abortion (a female) or one who has caused or paid for an abortion (a male)? No, but neither do we soft-pedal the seriousness of the crime.
And, this – which hits me squarely between the eyes – do we wink and look the other way when we see a couple who is blatantly living together although not married so that we can “teach them the gospel when they are at church”? No – once again, to equivocate is to surrender. We have swallowed the politically correct pill, and it is killing the church. We have lost our backbone and our nerve to confront ANY sin, much less the big moral collapses of the 21st century.
Please, do not think I speak as a perfect example of rigid moral perfection. I have, for way too long, been guilty of turning aside when the issue demanded firm, but loving, confrontation. Stated more baldly, I’m a wimp. But that does not excuse me, nor does it give me any comfort. How many people have I given the impression that their behavior is acceptable to God simply because I am afraid I might offend them or hurt their feelings? Too many to count.
We must wake up. We must grow a spine. We must learn to confront – with the spirit of Christ, for sure – but we must learn how to confront.
Remember – he did braid a whip and drive the godless from his Father’s house. That, my friends, was politically incorrect.
(some idle ramblings after meditating on a message that was presented last evening . . . and no, I am not picking on the speaker, but rather extending his thoughts and owning up to my own convictions)
I am a part of a small group of Americans. Talk about minority, I bet we do not even show up on the list of endangered species – because there has to be a certain number to be counted in order to even be considered endangered. We could probably hold a national convention in a broom closet. My closest ally and my greatest enemy might both be looking at me from my mirror. Call me a heretic, a traitor, a renegade, a scandalous lout – each probably fits some form of my rebellion.
But, I just simply refuse to accept that America is a Christian nation, that God has specifically chosen America for any purpose (other than to display his grace and his judgment), that any one single political party has a corner on righteousness, or that it is a duty, or even a good idea, that disciples of Christ get mixed up (polluted would be another word) in politics.
Barton W. Stone and David Lipscomb are my heroes – and that is probably enough to get my membership cancelled in most Churches of Christ – especially if they know anything about Barton W. Stone and/or David Lipscomb.
My aversion to politics can be summed up thusly:
1. God gave Adam and Eve a specific law in the garden – and that law did not keep them from acting immorally. God gave Cain a specific law – and that did not keep Cain from acting immorally. God gave the Israelites very specific laws (over 600 if the number is to be believed) and that did not keep the Israelites from acting immorally, even at the site where they received those laws. God sent prophet after prophet to remind the people of Israel of the laws to which they had bound themselves. That did not keep the children of Israel from acting immorally. You cannot make a person, a group of people (even the church), or a nation moral by passing laws. Not even God could do that. Why can’t we learn this? Why do we put so much emphasis on trying to accomplish that which cannot be accomplished?
2. The sum total of politics can be described as: money, power, and compromise. If politics was a noble effort once upon a time (as in a fairy tale) it certainly is not now. It takes a staggering amount of money to simply be elected to a state office, let alone a national office. The role of county dog catcher might be different, but money drives politics. Second, politics is all about power. Power as in I have it, you don’t, do you have to do what I tell you. What was it that Jesus said about power and service? Oh, yeah, “You know that the rulers of the Gentiles lord it over them, and their great men exercise authority over them. It shall not be so among you; but whoever would be great among you must be your servant, and whoever would be first among you must be your slave; even as the Son of man came not to be served but to serve, and to give his life as a ransom for many.” (Matthew 20:25-28). Third, to be successful in American politics means you have to compromise, because while power is intoxicating and polluting, it is never absolute. There is always someone on the other side of the political aisle who has equal power among his or her constituents, and the only way to move anything in American politics is to compromise. The art of compromise might be acceptable if you are debating the color of carpet in the living room or the price of eggs. But, could someone please tell me how it would be possible to compromise on a question of morals? How can you ‘compromise’ on the question of abortion, or the ethics of the Affordable Care Act (which is neither affordable nor caring)? To say that abortion is wrong after “x” time period, but acceptable before that time period is simply disgusting. To say that homosexuality violates your personal code of religious beliefs, but that you have to vote another way because of some court ruling is to declare that you really have no controlling personal code of religious beliefs. Compromise is the opposite of the gospel call to absolute surrender to the will of God.
3. No matter how you try to wiggle out of this, you cannot vote for someone to do something GOOD, without out equally being responsible for the EVIL that person creates/perpetrates. You cannot applaud and share in the advances of the causes you advocate, and reject the negative consequences. I learned this the hard way with Ronald Reagan and George W. Bush. Regardless of the good each was able to accomplish, each man certainly violated core biblical principles in decisions they made or did not make. I cannot take pride in one part of their legacy and disavow the other. If I voted for them, I am “guilty” for both. I do not think most Christians stop to consider that fact.
4. I could list many Scriptures which call the American system of politics into question. However, one will suffice: “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and mammon.” (Matthew 6:24, RSV). You cannot be a ‘little bit’ political and a ‘little bit’ Christian. You cannot split your allegiance 50/50. You are either going to believe that politics is the answer to the problems of humanity, or you are going to look to the Word (Christ) and the will of God. If you think America is a Christian nation, and that the constitution of the United States comprises some kind of 28th book of the New Testament, then you are going to put your faith ultimately in the power and process of the American political system. You will also never be content, and you will always be in a position of aggression and enmity with your opponents, because they believe you are the enemy and they will not begrudge an inch of political landscape to you. And, by the way, you will never find an acceptable candidate to support unquestionably. No human is perfect, and so you will have to compromise some of YOUR beliefs in order to elect someone who is the “lesser of two evils” in some aspect of your religious beliefs. Sell your soul to the devil and you find some nasty repercussions.
Or, you can stand with Joshua as he gave his final challenge to the people of Israel, “Choose this day whom you will serve, whether the gods your fathers served in the region beyond the River, or the gods of the Amorites in whose land you dwell; but as for me and my house, we will serve the LORD.” (Joshua 24:15)
Many suggestions are made as to why the Church is so ineffective today, why so many people are leaving the church, why, despite the huge numbers of attendees, there appears to be so little conviction among those who profess to be disciples of Christ. While I believe many answers are a part of the answer, I think one major reason is that so many church leaders, and therefore church members, have equated Christianity with the American political system. And, because Jesus actually expects total commitment, (that nasty verse about taking up your cross and following him daily) it is far easier to sign a registration card as a Republican or a Democrat and worship the god of politics and power that way. Simply put, politics IS the religion of the vast majority of Americans.
That’s why I am a heretic, a traitor, and a pacifistic scoundrel. That’s okay by me. As I look at the first three hundred years of church history (up until the great Constantinian debacle), I find myself in some mighty fine company. I may be alone today – but, boy, do I have some awesome ancestors.
I have been reading a book on believer’s baptism (note: review upcoming), and because of that I have been evaluating what I have heard taught in the Churches of Christ, and what I have taught myself as a minister within the Churches of Christ.
A little bit of background – for my first graduate work I wrote a paper on the topic of baptism in the early days of the Restoration Movement. I wish I still had that paper, but alas, it was consigned to the landfill many, many years ago. What I learned was equal parts fascinating, reassuring, and troubling. Speaking as a whole, the views of baptism within the Churches of Christ have not been monolithic, and, sad to say, not always biblical.
Cut forward to the book I am reading now. The book is primarily devoted to refuting the theology and practice of infant baptism, and it is written by a group of Baptist scholars. This second fact is made obvious by the many references to the manner in which Baptists have historically believed something, or believe something today (I wonder if the authors/editors think that Baptist thought is really that monolithic?) So, the book is not genuinely a theological exposition on the meaning of baptism, although that is a major component of the argument for believer’s baptism and against infant baptism. As I will discuss in a future review, I have learned much about the practice of infant baptism, and serendipitously, I have learned much about my belief in baptism for the remission of sins.
However, in this post I want to share some concerns I have about the teaching of baptism as I hear and read in various reports concerning Churches of Christ. I write as an insider, and a concerned (but hopefully not negative) critic of our words and our practice. Here are some things that have occurred to me as I have been forced to review what I believe about baptism:
1. Churches of Christ claim to disavow infant baptism, but as I have witnessed, toddler or young children baptism seems to be increasingly the norm. We cannot claim to profess “believer’s baptism” or “confessor’s baptism” when the subject of the baptism is barely in elementary school. I have to confess – I too have been a perpetrator of this practice. I baptized a young person who then frequently showed up at church services with a toy in hand to occupy the time during the sermon.
We baptize little children for a variety of reasons – and none of them are especially attractive nor defendable. A child wants to be baptized so they can take communion. Or they are baptized because an older sibling has been baptized, and they want to have the same attention shown to them. Or, they are baptized because their father is being considered for the role of elder or deacon, and Dad will not be confirmed if a child is not a “believing member.” Or, a child is baptized because he or she is the last one is his or her class to be baptized, and peer pressure is just too great. We make all kinds of good sounding excuses – “He has reached the age of accountability, and we do not want him to go to hell if he dies.” “She knows everything there is to know about baptism – we cannot deny her this request” (excuse me, who knows everything there is to know about baptism?) “Her grandparents are here and we want them to be able to share in her baptism.” Perhaps the worst reason is that multiple baptisms make the resume of ministers and youth ministers look really attractive when they want to move on to a higher paying ministry position somewhere.
The point is we are baptizing younger and younger children. We may say we do not believe in infant baptism, and I have not seen an actual infant being baptized (yet), but what about 6, 7, 8, 9, or 10 year olds? Let me ask you a quick question: would you allow an 8 year old to decide he or she is old enough to drink wine or beer? Would you allow a 10 year old to take the family car and stay out until 2 or 3 o’clock in the morning? Would you allow a 9 year old to decide who she can date, when and where her dates will be, and if she wants to have sex with her partner, would you allow it because she is now an adult and can make her own decisions? Why is it that youthful offenders are categorized entirely different than adults in our judicial system? It is because the young brain is simply not advanced enough to fully understand actions and consequences. And yet, young (and younger) children are being baptized in Churches of Christ by the dozens, if not hundreds.
This, my dear brothers and sisters, is a refutation and rejection of what the Bible teaches about the importance of faith, repentance and commitment that is demonstrated in the event of baptism.
2. Related to that last point, I fear many members of the Churches of Christ function with what the authors of the book I am reading describe as an ex opere operato understanding baptism. That is a Latin phrase meaning that the practice of baptism is efficacious in and of itself, regardless of the subjective beliefs of the recipient. Thus, in baptism, the child may not know anything at all about baptism, or may hold entirely erroneous beliefs about baptism, but the very fact that they are baptized (especially if the right words are used and it is in a Church of Christ baptistery) then the child is “saved” because of the rite itself. This is what has been communicated to me, although in not so Latiny language. When I express my uneasiness about baptizing a child, the response is usually, “Well, even if he/she does not know everything, at least he/she will be baptized, and then he/she can learn.” So, let me get this straight – we will not accept the baptism of an infant that was baptized in a church that practices infant baptism, but we will baptize an 8 or 9 year old for exactly the same reason?? What is it about hypocrisy that we do not understand?
3. I do not want to make this post too long, but I will add here that I believe Churches of Christ need to “restore” (to use a good word we are all associated with) a healthy, biblical understanding of faith, repentance and confession when it comes to baptism. But none of these concepts have any meaning unless we restore a biblical concept of sin. A couple of very simple questions to conclude this paragraph – how can we teach that baptism is for the forgiveness of sin, when we routinely baptize children who cannot have a mature understanding of sin, let alone have any experience with that sin? Are we really so callous as to believe God would send the soul of a deceased 9 or 10 year old to hell for sassing his or her parents? Is our concept of God that grotesque? Heaven help us if it is.
I have much more to say, but this post is already well over 1,000 words. The Churches of Christ have been accused of over-emphasizing baptism, even to the point that others accuse us of works salvation. Nothing can be further from the truth – that is biblical truth. Whether we have been guilty of preaching “salvation in the water” is up to God to judge – I am sure that many within the fellowship of Churches of Christ do stand guilty of that charge.
What is sad to me is that I am witnessing in a fellowship that has for over two centuries stood on the claim to teach what the Bible teaches and only what the Bible teaches a refutation and a rejection of that basic principle.
I care not what others accuse us of, unless what they accuse us of is being unbiblical and that accusation is true. I read, and hear, far too many members of the Churches of Christ who are rejecting the biblical teaching of baptism.
And, for whatever it is worth, that really bothers me.
During World War 1 a young naval officer received his country’s honor by serving as a captain on a U-Boat, the German submarine. Such service required the greatest bravery and patriotism.
During World War 2 that same young officer spent his days as a prisoner in the Nazi concentration camp at Dachau. He was arrested at the command of Adolf Hitler because of that same bravery and patriotism. He loved Germany – he did not love Hitler.
Martin Niemoeller is not widely known as a Iron Cross recipient as a U-Boat commander. Such behavior is usually condemned today – especially because in WWI the use of submarines was considered cowardly and unethical. However, the nerve that shaped a naval commander was also the nerve that shaped a resistor, and it is Niemoeller the Protestant Pastor that is most widely known today.
You may not know the name, but it is virtually certain that you have read, or heard, his words –
First they came for the Socialists, and I did not speak out – because I was not a Socialist.
Then they came for the Trade Unionists, and I did not speak out – because I was not a Trade Unionist.
Then they came for the Jews, and I did not speak out – because I was not a Jew.
And then they came for me – and there was no one left to speak for me.
Today Christians have a choice. We can either stand up for those who are being pressured and bullied into cowering to the government, or we can wait until everyone else has been defeated and then there will be no one left to speak up for us. It does not matter whether it is a baker, a photographer, or a caterer, if we do not speak up for those who are being crushed by the “legal authority” of the government, we cannot complain when no one speaks up for the Christian church.
This generation’s battle line has been drawn. The confrontation over gender-bending, sexual ethics, and related issues has just begun – it has not been decided. The church must decide, and must voice its decision clearly, whether we stand for those who cannot and will not bow to the pressure of a tiny minority that is hell-bent on forcing its perverted views of sexuality on everyone or if we are simply concerned about our own little cloister.
After WWII, Martin Niemoeller became one of the most vocal proponents of pacifism. He learned his lesson. He knew he could never be another cog in a war machine. He was a soldier in another army – the army of the Prince of Peace.
Here is a question church – are we going to stand up for those with whom we might have minor disagreements because they do not take communion like we do, or they use a different prayer book than we do, or because they use no prayer book and do not take communion at all? Or are we going to stand with them and for them, because it is the right thing – the only thing – to do?
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.