Funny that something so basic can be so misunderstood. So much of what is passed off as “education” today is nothing of the sort. This is how I have come to understand education.
First, all education begins with a challenge to what we have previously known or accepted as true. You simply cannot learn something that you already know or believe. You can be reminded of something that you once learned and had forgotten, but to use the terms learn or education concerning something that you already know is to misuse the terms.
Second, one takes the challenge of the new thought or idea and puts it to a critical analysis. Here is where the student says, “I’ve never thought of this before, or in this way. I wonder what others have to say about this.” In elementary school the final source of truth might be our parents, but usually we confirm a new idea before we accept it as our own. If we do not have an “ultimate authority” we keep knocking the idea around with others until we can confirm or deny the new concept.
Learning does not stop with critical analysis, however. A third step involves returning to that which I already know, and either assimilating or rejecting the worth of the new idea. Most of what I read concerns thoughts or ideas that I have not previously experienced. I can confirm that those thoughts and ideas are, indeed true and correct as far as they go. Much of that, however, are thoughts and ideas that are not important to me and I basically ignore or forget them as soon as I learn them (sort of the study, test, and dump that most students practice on a regular basis). Yes, you can say that I have learned a great deal about the grammar of the Greek language – but I can assure you I have assimilated very little of it. I have to go back repeatedly and remind (there’s that word again) myself of concepts I have previously learned. On the other hand, if I need to know something, and can use it immediately and repeatedly, that fact or practice becomes a part of my life. Thankfully I did not have to remind myself of the principles of landing an airplane every time I took off. I learned it, and it became “second nature” in a very real way.
The final step in education then returns to the first step, and we are prepared to challenge ourselves, or be challenged by, another thought, idea, concept, or practice. The circle, or spiral, continues as long as we live, or at least as long as we aspire to learn. It is certainly true that we can remind ourselves of a great many things – and a great many things are worth our time to pull out and remember from time to time. But, to expand our mind we must challenge, analyze, assimilate and challenge again.
I fear the misnaming of education is a mistake that is all too frequently made in church settings. In far too many Bibles “classes” challenge is not accepted. The only thing that can be discussed is what is already known, approved, and accepted. Not even the teacher is allowed to study things that are new or challenging, for fear that some of his new “learning” might infiltrate his presentations. If there is no challenge there can be no critical analysis. In fact, there cannot be any critical analysis of things that are already accepted and approved. There can be no “what” or “why” questions – unless the subject involves an outsider, and we wonder what or why “they” think the way they do. If there is no critical analysis, there can be no assimilation, no “building” upon a previous foundation. Only that which is approved can be approved. That is circular thinking, and that is not education.
My greatest mentors over the first half of my formative years were all devout (and brilliant, by the way) members of the Churches of Christ. I learned from men such as Everett Ferguson, John Willis, Ian Fair, Neil Lightfoot, Bill Humble, Lemoine Lewis, and Eugene Clevenger. These are men who epitomize education to me. Most, or at least many, of them obtained their doctoral degrees from the pinnacle of Ivy League (and, not to be redundant, liberal) universities. Yet, they remained true to the Restoration plea that the Bible, and the Bible alone, is the ultimate authority to which all new ideas and concepts must be compared. My greatest mentors over the last few decades of my life have been outsiders to this circle of faith – Dietrich Bonhoeffer, Henri Nouwen, Thomas Merton, C.S. Lewis, and even more recent, N.T. Wright. Having a solid foundation, I can compare what is new, unfamiliar, and in some cases unsettling, with what I previously learned to be true. I have come to learn (pardon the pun) that much of what these “outsiders” teach is actually true – true in the biblical sense, but perhaps not true in the sense of my tradition. Not all, to be sure – I do have to exercise my critical analysis muscles quite a bit!
I am distressed by those who refuse to be challenged, and so to expand their education. I am equally distressed to read, and to hear, of those who claim to be leaders in the Churches of Christ today who begin with the challenge, and then jump straight to assimilation without the critical analysis phase. How did Everett Ferguson come away from that bastion of liberalism known as Harvard with such a conservative understanding? Because his feet were well grounded, and he was not swayed by “every philosophy” that blew his way. Suffice it to say that our pulpits are full of preachers who catch wind of a new idea, and, embarrassed by their suffocating “tradition,” blithely follow that new idea where ever it blows, even if it blows up. Jumping on every new and sexy idea is not education. Forcing your congregation to follow you into your folly is not leadership. However, I am afraid we have idolized those who are the least worthy of our following, and we have mistakenly identified blind allegiance as true education.
I am, by nature and by nurture, an educator. I simply adore teaching. I love it when my students “get it.” But I don’t want it to be easy. I want there to be some struggle, and I do not necessarily want them to accept every “i” and “t” as I present them. I want my students to get an education – and some day it would be a great honor for one of them to teach this old dawg a new trick or two.
*Note: Arrrrgh. I just realized I posted under this exact title some time ago. That is the thing about my memory – it works so irregularly that almost everything is brand new to me. Sorry for any whiplash that folks might have experienced.
Bonhoeffer’s Seminary Vision: A Case for Costly Discipleship and Life Together. Paul R. House (Crossway:Wheaton, Illinois, 2015) 197 pages.
One thing that you can say about my book reviews is that I am NOT generally on the “cutting edge” of literary publications. Chances are I am reviewing books that are anywhere from five to fifteen years old – or maybe even older. Every once in a while, however, I do get ahold of a book that has been published in the preceding twelve months, and luckily for me this book is one such example.
Paul R. House has given words to something that I feel very deeply. The fact that he did so by incorporating the theology and practices of Dietrich Bonhoeffer is just icing on the cake to me. In fact, I initially bought the book because of the connection to Dietrich Bonhoeffer (I am hopelessly enthralled with Bonhoeffer, and the title of this volume piqued my interest). However, I quickly came to realize that the real value of this book lies in House’s critique and solutions he gave to a critical issue facing seminaries and schools of theology.
I write from my own perspective, and so others may have a very different opinion based on their experiences, but I will go out on a limb and say that, with few exceptions, Churches of Christ do not do a very good job of preparing ministers. The Bible departments in our colleges and universities, our graduate schools, and our schools of preaching do a passable job in teaching the content of what a preacher needs to know (and some do that better than others), but on an over-all basis the schools that are tasked to prepare the next generation of congregational preachers do not do a very effective job of forming the life of the minister. There is a kind of silent code that states, “our job is to provide a student with the skills he will need to be a preacher, it is up to the candidate to be the kind of Christian he will be.” This was certainly the case when I was in school 30+ years ago; I am not sure how true it is today. Just a hunch based on some very unscientific observations, but things have not changed much in the product, however much has been changed in the theory end of the equation.
If my observation is valid at all, that would mean that the Churches of Christ fare no better, although probably not any worse, than the situation House describes. He challenges the notion that ministers of the gospel can be trained in sterile, “academic” settings exclusively. He especially challenges the idea that a minister can be shaped or formed through the process of “on-line” courses which basically amount to nothing more than the transfer of data between two computers. House is no neophyte – he has a Ph.D from the Southern Baptist Theological Seminary, and has been involved in seminary education for over 30 years. His academic credentials are impeccable. What he says needs to be heard, whether you ultimately agree with him or not.
Basing his argument on two of Dietrich Bonhoeffer’s more popular (and readable) works, Discipleship, and Life Together, House defends his argument that theological education – at least the kind of theological education that shapes and forms a minister’s life – needs to be done in community. While rigorous academic work must be a part of the seminary experience (the part I think our schools excel at), there must be a high level of face-to-face mentoring and spiritual formation that occurs as well. House demonstrates that Bonhoeffer had his greatest impact on the future of the church through the experiences he had with his seminarians, beginning at Zingst, and then moving to Finkenwalde and ultimately to the collective pastorates in Kosslin and Gross Schlonwitz. Bonhoeffer was a demanding educator – he expected a high level of exegetical acumen from his students, but he was equally concerned with who the young men were, and what they were training to become. Bonhoeffer did not just want to share information or pass along esoteric tidbits of theological trivia. He wanted to form ministers who could go out into one of the most demanding, and physically terrifying, situations in church history and not only survive, but to thrive and help their church members to thrive.
The fact that a majority of Bible majors in universities and colleges associated with Churches of Christ do not plan to or even want to enter into congregational ministry* is a devastating indictment against the education they are receiving. Various reports are suggesting that there are not enough students enrolled to adequately serve the number of congregations who presently need ministers, and with the baby boom generation of preachers getting ready to retire or are no longer able to serve the congregations, the need for additional servant-ministers will soon become acute. The ultimate answer to this need is no doubt far more extensive than the suggestions in this thin volume, but if you are looking for a place to begin, the wisdom in this book would be my first suggestion.
*Based on a personal report of one prominent university dated some years ago. Other colleges and universities may have a much higher proportion of students who not only desire, but are actively planning, to enter into congregational ministry. My apologies if my brush is painting with too broad of a stroke.
I’m not exactly sure the process that encouraged me to read this book – I had a bunch of “irons in the fire” over the past couple of years, and a note indicates I bought this book in July of 2013 – so it has been a while since I have read it. It has taken me a while to get around to reviewing it, but that time delay does not reflect on the importance of the book.
There are some books that you read and you think, “Wow, I wish I had thought of that.” Other books you read and you think, “I’m not sure I agree with that, or I do not think the author made his case very well here.” And then there are the books that you read and you think, “Wow. I agree with the author, and I really wish that he was not right.” Bergler’s book fit that third category for me. I have felt that Bergler’s thesis was true for quite some time, but I could not have said it as powerfully or as eloquently as Bergler does.
Bergler’s thesis is given on pages 4 and 8:
Beginning in the 1930s and 1940s, Christian teenagers and youth leaders staged a quiet revolution in American Church life which can properly be called the juvenilization of American Christianity. Juvenilization is the process by which the religious beliefs, practices, and developmental characteristics of adolescents become accepted as appropriate for Christians of all ages.
And then this:
Adolescent Christianity is any way of understanding, experiencing, or practicing the Christian faith that conforms to the patterns of adolescence in American culture.
The main point of the book is that due to the influence of the adolescent culture shift that started in the 1930’s, the American church is basically a church of adolescents. This is not something that can be undone, according to Bergler. Indeed, he states emphatically that his book is NOT a manual on how to eliminate juvenilization – and the last chapter is dedicated to “The Triumph and Taming of Juvenilization.”
Bergler demonstrates how each of the major groups of American Christianity (Liberals andConservatives, Catholics and Protestants) have been affected by this trend. The one group that he points out that has managed to resist the process is the Black church. This is true because Black Christians did a much better job of integrating their youth into the entire church and thereby fostered a greater degree of maturity as their youth matured.
In contrast, by creating, and by constantly re-creating age specific “youth groups” complete with their own “youth ministers,” the vast majority of the American church scene simply allowed their youth to stagnate in the period of life we call adolescence. The problem is that now “we are all adolescents” as the introduction is titled. Just think of the major issues in the American church today and you will find that at the root there is a systemic lack of Christian maturity. Everyone wants the church to be what they want it to be, not what Christ has called the church to be.
Having gone through adolescence in the 1970’s this book was a hard read for me. I loved the youth group that gave me so much strength as a young Christian. But I can see now how we have bent the church to try to match the demands of what can only be described as “adolescence” that we have lost sight of Paul’s instruction to “grow up into maturity . . . into Christ.” By allowing everyone to stay an adolescent, we have almost killed the church.
The one problem I have with the book is Bergler’s acceptance of the problem he identified. True, in the final pages he discusses how the process needs to be “tamed,” but I do not see how the issue he discusses can be dealt with short of ending it. Adolescence may be a necessary stage of growth for today’s young people, but in no way do we want them to stay stuck in adolescence. We want to move them to maturity – we want to move the church to maturity. We want, or maybe better put, we NEED to grow up!
I heartily recommend the book. It may open your eyes, it may challenge you, and you may thoroughly disagree with Bergler, but in my (humble) opinion you cannot disregard the issue that he reveals.
Question – What do you get when you cross a bad scientist with a poor theologian? (Hang with me here, this is not a bad joke!)
Answer – An atheist
I just finished reading a book in which the author stated, unambiguously and quite proudly, that he can prove that God exists. Foolproof, airtight, with not the slightest chance that there could be a mistake proof that God exists. I was quite in awe until I read what his “proofs” consisted of – a long list of arguments that have been put forward for centuries. A long list, I might add, that has been particularly ineffective in proving the existence of God, except for those who already believe in God. If you already believe in something, it is quite easy to prove it exists. It is when you try to convince someone who is utterly certain of the falsity of your proposition that your “proofs” tend to get shredded. I happen to believe in God, so I also happen to appreciate many of the “proofs” that the author put forward. I also know atheists who laugh out loud at the supposed “iron-clad” arguments that are set forth. Now, disbelief in one proposition does not equal proof of the opposite proposition, but still, poor arguments deserve to be destroyed.
Notice in the famous picture of the creation of Adam in the Sistine chapel. God and Adam reach toward each other, but there is a gap – an existential difference between the two. God urges us as humans to seek for him, but still, we are flesh and he is God, and we will always be just a hair short of fully understanding the nature of God. John even said of Jesus, the incarnate God on earth, “He came to his own home, and his own people received him not.” (John 1:11)
I am one who happens to believe that good science and good theology should not be enemies. They are different fields, and ask (and search for answers) to entirely different questions. Good science attempts to answer the questions “what” and “how”. Theology attempts to answer the questions “who” and “why”. That is why I suggest that when you mix bad science and bad theology all you end up with is an atheist. A good person, no doubt, but someone who has placed their trust in something that is not God.
I feel very strongly that if you have to prove the existence of your god, you have a very small god. In fact, if you CAN prove the existence of your god then you have succeeded in creating an idol larger than any god – yourself. Step back and work through this – if your science (whatever it may be) can prove beyond any shadow of a doubt that your god exists, then your god is smaller than your science. That is to say your science can explain your god; ergo, your science is bigger, more complex, and more profound, than your god. You have just made your intellect your idol – you may worship a “god,” but just like the story in Isaiah of the man who cuts down a tree, cooks his food with half of it and fashions a god out of the other half, your god is still a thing of your creation (see Isaiah 44:9-17). You can manipulate it, define it, examine it, and ultimately prove that it exists by some physical test.
Now compare that with the God of the Bible. Since we were just in Isaiah, let us stay there. Read Isaiah 40:9-31 (for just one passage). Now – how do we “prove” a God such as this exists? To what do you compare something that is incomparable? By what standard do you measure something that is beyond measure – or even comprehension? The folly of the peanut scientific mind is that it thinks it can define, measure, describe or explain that which cannot be rationally bounded.
Writing in the early 11th century A.D., a theologian by the name of Anselm formulated what is often referred to as the “ontological argument” of the existence of God. Strictly speaking, however, it is not a positive argument, but the expression of the impossibility to create such an argument. It goes something like this – If I can conceive of something bigger than God, that thing that I have imagined must be God. But this is a logical impossibility, as God is the most comprehensive being that can be conceived. God, therefore, is “that than which nothing bigger can be conceived.” God is bigger than any science, any scientist, and even any proof of his own existence.
We need to give up this infantile attempt to figure out a “bomb-proof” argument or proof that God exists, and simply get back to worshipping the God that scoffs at all our puny little attempts to control him.
“And without faith it is impossible to please him. For whoever would draw near to God must believe that he exists and that he rewards those who seek him.” (Hebrews 11:6, RSV emphasis mine.)
It is spring break week here in the fog so I have been doing some catch-up reading. I am reading two books in particular, one that is stimulating and enjoyable and the other that is, well, just painful. What I find particularly disturbing is that the book I am being challenged by and the one that I am enjoying is written by someone with whom I have much to disagree. The book that I am reading just because I feel like I have to (for reasons that will go undisclosed) is written by someone who is a member of the Church of Christ. In fact, in certain parts of the country he would be idolized, yea worshipped, if he were to step up to a pulpit and start preaching. He is certainly no “average” member of the Church of Christ. He is about as far to the right as you can get within the fellowship of the churches of Christ without being anti-institutional, non-Sunday school or one-cup-only for the fruit of the vine during communion.
The one with whom I have doctrinal issues writes in a manner as to promote his beliefs without putting down any others, and with the intention of building up the body of Christ. The other uses derogatory terms to describe his “enemies,” makes no effort to mask his ridicule of their positions, and offers no apologies to “calling them out by name.” The first authors uses hermeneutical processes that are agreed upon by most scholars today; the other uses a hermeneutical principle that only he and a few others find convincing. The first author is willing to consider options other than his own conclusions; the second summarily dismisses any challenges to his conclusions as coming from someone who do not love God nor do they respect the Bible. Even when the second author makes a conclusion that I agree with I am frequently appalled at his logic and his condescending tone.
Have you ever agreed with someone you disagree with more than you agree with someone you agree with?
I have often said, and firmly believe, that I learn more from someone I disagree with, if they present their positions fairly and openly, than I do from someone that, for every other reason, I should agree with. Maybe I am weird that way. I would just much rather discuss religion with someone who knows and understands what he/she believes than with someone of my own faith group who simply parrots what some teacher/preacher/parent/friend once said. And that goes for those on both ends of the “conservative/liberal” spectrum. Wild-eyed liberals turn me off just as fast, if not faster, than closed-fisted reactionaries.
At the end of one of my undergraduate semesters a question was posed to our professor as to how we should respond when someone says/teaches something in error concerning the topic we had just completed studying (I am not sure whether it was Greek, Romans or Revelation – I can remember the professor and the statement, but not the subject). The professor paused for a moment as if to collect his thoughts. Very slowly he said, “Gentlemen, you must be very careful in those situations. Challenging someone’s long held beliefs is perilous work. But bad theology must be named as bad theology.”
In my 30-plus years serving the church in a number of capacities I have learned the truth of that statement over and over again, and have marveled at the wisdom of the professor who uttered it. Bad theology kills, no matter how loved or worshipped the speaker/writer/teacher is. Bad theology must be named as bad theology.
And doggone bad theology is the worst.
Andrew Root, Bonhoeffer as Youth Worker: A Theological Vision for Discipleship and Life Together (Grand Rapids: Baker Academic, 2014)
I am a Bonhoefferophile. Happiness to me (if I cannot be fly fishing somewhere on a cold trout stream) is a big cup of Earl Grey tea, a book by or about Bonhoeffer, and a long afternoon. But, that having been said, there is nothing worse than a bad book about Dietrich Bonhoeffer. Regardless of how much you like steak, there come a point that if it is cooked poorly, even a filet mignon is a wretched piece of meat. So, when I heard that a book about Dietrich Bonhoeffer as a youth worker had been published, I was immediately and deeply suspicious. Possibly no theologian has been used and abused more than Dietrich Bonhoeffer. Liberals see Bonhoeffer as the consummate liberal, conservatives see Bonhoeffer as a flag carrying conservative. I was afraid to find that Mr. Root would make Dietrich Bonhoeffer out to be the paragon of modern “pizza and praise God party” youth minister. I read some encouraging reviews, so I cautiously bought the book. The siren call of another study on Bonhoeffer was just too strong to resist.
Boy, am I glad I did.
My fears of Mr. Root transposing American youth ministry onto Bonhoeffer were dispelled on p. 3 when he wrote, “Actually, as we’ll see in the chapters below, Dietrich Bonhoeffer more than likely would have been strongly against many of the forms American youth ministry has taken since its inception.” Mr. Root is still too kind, but at least he put my mind at ease. The rest of the book served this summary well – he clearly demonstrated the vast difference between Bonhoeffer and American elitist, entitlement based youth ministry.
Root’s work is divided into 14 chapters and runs 208 pages long – so the book moves quickly. Root takes a chronological approach to studying Bonhoeffer’s work with youth, which is not the only way to study Bonhoeffer’s theology, but it works very well in this case. Root demonstrates that throughout his work with youth (which is far more extensive than most people realize), Bonhoeffer was consistent and demanding. Bonhoeffer was a theologian first and foremost and not at all concerned with the “bottom line” that defines so much American youth ministry. However, he was particularly adept at recognizing the capacity of his audience to perceive and adopt theological concepts, and so Bonhoeffer was a master at pedagogy as well as theology. Reading this book illuminates how important it is for a youth worker to be firmly grounded in theology, as well as methodology to convey that theology. (Note especially chapter 6, “Tears for Mr. Wolf: Barcelona and After”, and chapter 9, “They Killed Their Last Teacher! The Wedding Confirmation Class.”)
I am afraid that many (if not most) American youth ministers will not like this book – if they even understand what Root is saying. Most American youth ministry creates idols out of young people. “Do this, or we will lose our youth!” “Don’t do that, or say that, because our young people will not like it and they will leave!” Most critical, youth ministry in America treats theology like the plague – you can do just about anything, but for crying out loud stay away from theology. Even if you have to (horrors) talk about God, make sure he comes across as a BFF, so that you will not scare the poor little darlings.
Bonhoeffer, as Root so powerfully and eloquently demonstrates, viewed young people as individuals who were both capable and responsible for learning about the great and deep things of God. And Bonhoeffer viewed youth ministry as a critical part of the entire congregation – Bonhoeffer never wavered from his insistence that the church, and especially the congregation, was the center of the world for the Christian. I think Bonhoeffer would be aghast at the way our youth ministries pull young people away from the church – we actually destroy the community of the saints by isolating one of its most critical components.
Root demonstrates beyond question that for Bonhoeffer, theology had to be the center for youth ministry. How he managed to accomplish what he did is another story – certainly not everyone is going to be as gifted as Bonhoeffer in working with youth. But, if you love young people, if you are concerned about the young people in your church, and especially if you are currently involved in ministering to young people, this is one book you need to buy, read, and most important, fit into your ministry.
Just do not expect to find a 21st century youth minister in Dietrich Bonhoeffer. He was not, and for that we should all be very grateful.
One of the joys I have is teaching and learning from some really great young people. The other day following class a few of us were discussing various topics, and one of the things we were talking about was faithful obedience. The story of Shadrach, Meshach, and Abednego and their great statement of faith came up,
O Nebuchadnezzar, we have no need to answer you in this matter. If it be so, Our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of your hand, O king. But if not, be it known to you, O king, that we will not serve your gods or worship the golden image which you have set up. (Daniel 3:16-18, RSV)
One of the students told the group he had prepared a lesson on the difference between faith and fear. The lesson is profound, so I share it with you.
Fear says, “What if . . .” Fear says, “What if I fail, what if I get sick or die, what if this solution costs too much or does not achieve the goal for which we out to overcome, what if the people reject me, what if there are unforeseen setbacks, what if, what if, what if.”
Faith says, “Even if . . .” “Even if I fail, even if I get sick or die, even if this solution costs more that the value returned, even if the people reject me, even if there are unforeseen setbacks, I am going to follow God and his word, and I am not going to give in to fear.”
It was a powerful moment. Far too often I have collapsed under the weight of the “what ifs.” I am cautious by nature, almost to a fault (maybe certainly to a fault). I like to see the end before I take a step. Could I have uttered the words of Shadrach, Meshach and Abednego? I shudder to think.
How many times do we worship false gods because we are afraid of the “what ifs.” How many good projects are not even attempted because of the “what ifs.” How much good could be accomplished if we would just say, “even if.” We really need to have the courage to swim against the crush of the crowds – the courage of our convictions.
I needed to hear that message. I hope it helps you too.
It is time for my annual (or almost annual) post suggesting a daily Bible reading schedule. This coming year (2015) I am going to return to an older schedule I have used, and after explaining that schedule I will explain why I believe it to be a valuable exercise.
First, a bit of an explanation – it sounds confusing, but it really is not. I just explain in confusing terms.
The basic schedule calls for a reader to read 5 chapters of the Old Testament every day, Monday through Saturday. Also, one Psalm is read daily, Monday through Saturday. On Mondays and Saturdays the reader reads one chapter of the New Testament, and on Tuesdays through Fridays the reader reads 2 chapters of the New Testament. Thus, on Mondays and Saturdays the schedule calls for 7 chapters a day, and on Tuesday through Friday it calls for 8 chapters a day. This schedule allows a person to read through the entire Bible twice in a year. I choose one translation for January – June, and another for July – December. This allows me to “hear” the text in two different translations within one year.
Now, a couple of changes need to be made throughout the year. For one, February only has 28 days, so there has to be some changes in the Old Testament readings. I combine some of the smaller prophetic writings, or I will add a chapter here or there depending on context. Also, Ps. 119 is 176 verses long, so I break the Psalm into 24 verse sections for a daily reading.
To work the whole schedule out, I take a calendar and, starting with Jan. 1, will write down the OT, Psalm, and NT reading for each day on that calendar. Planning ahead is part of the discipline of reading. Of course, there are dozens, maybe hundreds of pre-printed schedules out there – but what fun is that? Part of the joy of this plan is you actually have to spend time working it out. The return you get for your time is quite gratifying.
You may ask, “What about Sunday?” Well, that is when I turn to the Moravian reading schedule, which follows the common lectionary reading for Sunday. So, every Sunday there is an Old Testament reading, a reading from a Psalm, a reading from a gospel, and a reading from another New Testament book. The lectionary follows the common Christian calendar.
This past year I followed the Moravian reading schedule completely, but I learned a couple of things. The Moravian schedule is much more expanded – you read through the Bible once every two years, meaning the readings are much smaller. But I learned that the manner in which the Moravian schedule breaks the Old Testament readings is not necessarily along contextual lines. Many stories are interrupted, and others are broken in seemingly incongruous ways. Also, many of the Psalms are divided, when they should have been read in their entirety. Now, a reader can always read the entire Psalm every day, and I often did, but it just did not make sense to me to break so many of the Psalms into smaller sections. The New Testament readings make much more sense, at least this past year, as the readings all came from the gospels which are easier to break into contextual sections.
An objection to my longer reading schedule is often “I don’t have time to read that Bible that long every day.” Let me say first that there are some people for whom that is true. I think especially of mothers of young children. Babies and toddlers just do not allow for lengthy periods of quiet time. However, for the overwhelming majority of us, that excuse is just a dodge. How much time do you spend with your eyes glued to a screen – either your computer, phone, or tablet? Uh huh, thought so. Now, how much time do you spend reading your Bible? Yeah, right. See – our priorities are revealed by the amount of time we devote to certain tasks. I seriously doubt that many of us cannot devote 30 – 45 minutes a day to reading the Bible, even if it has to be broken into sections (Old Testament in the morning, Psalms and New Testament at night). It is not so much a matter of opportunity, but will power and dedication.
Another objection I hear is “I just want to read a verse or two and meditate on those.” Wonderful! I think that is a great idea. But with that idea comes the related problem of atomizing the Scriptures. The Old Testament in particular was written as a narrative, a story. By just pulling one verse out of thin air a reader misses the “story” that makes the verse important. So, by reading larger sections (and 5 chapters a day is NOT that long of a reading), a reader can follow along with the narrative of the text. Then, if a particular verse, or section of verses, strikes you as especially meaningful, then by all means take the time to meditate on those verses.
The point of any daily Bible reading schedule is that it is pointless if we do not spend time in the text. I fully admit that this “long” reading schedule is not for everyone. But, for some, it may be the schedule that opens entire new doors into the Scripture.
Whatever your plan, choose one that works for you and stick with it. Let us all become readers of God’s word in 2015!
Stream of consciousness alert here – this post may not flow too logically. If you get confused, that’s okay. I am confused too.
Something Rush Limbaugh said the other day resonated with me. The only time I listen to Limbaugh is when I am in my car driving to my exercise or to lunch. I cannot give you the set up for the comment beyond he was discussing global warming (a massive hoax according to RL). The thing he said that made me start thinking was the overweening pride and arrogance that we who are alive today have when we think that we have everything all figured out, that we are the paragon of all human existence. In regard to global warming his point is that we think we have a real crisis here because the average temperature of the atmosphere has gone up a degree or so in the past 100 years or whatever. Of course, if we think that we are the be-all and end-all of civilization, we might have reason to be concerned. But if you look at the thousands of years of human civilization, who is to say that OUR atmosphere is the norm by which we should gauge all atmospheres? Maybe we have been living for the past 1,000 years in a atmospheric freak, and our world is just beginning to settle the score and get back to the way things were 1,000 years or more ago.
Whatever. You can have your own opinion about global warming or climate change or whatever you want to call it. But what does his theory have to do with spiritual issues? Have we decided that we, in the 20th/21st century have discovered what the sum total of godly living is? Are we going to measure all civilizations, past and future, against our vast and unchallenged spiritual maturity?
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As I was explaining to one of my classes this past week, if we viewed all of humankinds’ knowledge as one of our oceans, what we know right now at this moment in history amounts to about a sewing thimble full of water. Our arrogance, however, exceeds that of the distance between the earth and the sun.
Where this slaps me upside the head right now is in trying to figure out why so many young people who are raised in the church are leaving the church, and what we can do, if anything, to reverse the trend. In a moment that may be born more of fatigue and frustration I’ve come to think that what we have been doing for the past 40 years is exactly the wrong thing to be doing!
You see, I was lucky to be raised at a time in which youth ministry was just getting started. I was blessed to have some of the finest youth ministers in the Churches of Christ influence me – perhaps one of the finest ever in the person of Bobby Hise. But, looking back on the situation through the eyes of a (mumble, mumble) year old, I wonder if we are not doing more harm than good by trying to “meet the needs” of teenagers and trying to “make the Bible relevant” to teenagers. I see more time, money and energy going into youth ministries today than ever before with decreasing results – when the graduates of these programs enter college or young adulthood they leave the churches in droves. Why? What are we doing that is producing such negative effects?
I think part of the answer goes back to Limbaugh’s observation. We have convinced ourselves that the next generation is the only generation that matters, and we will do anything and everything to make sure they have it better than we did. We have flashier worship services, the latest and greatest (and hippest) songs, we have multiple screens for our video sermons and the teens can interact with the speaker on their smart phones. Yet, I can tell you emphatically that our college students know far less Bible now than my high school classmates did “x” number of years ago.
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My friends, in the local vernacular, we are all hat and no cattle.
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Okay, I’ll admit it – I grew up spoiled. I had the world handed to me on a silver platter and served to me with a silver spoon. We had youth rallies and special classes and impressive camps designed just for us. We got to sing our special songs and we even taught some of them to the adults. And, as good American parents we have even upped the ante with our children and grandchildren. We will move heaven and earth to make sure our children and grandchildren are pacified and satisfied in a church that they will believe is “relevant,” whatever in the world that means.
And, boy – just look at the results. Look around at the average congregation. How many college students do you see? How many 20-30 somethings do you see? Some congregations may be doing very well, thank you. I suspect most are not.
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I find it more than simply fascinating that at the exact moment in which Peter confesses Jesus as the Christ, the gospel writers emphasize that Jesus began to teach the disciples that being the Christ meant death on a cross. Not only that, but being a disciple meant following that death on the cross and perhaps even sharing in that death on a cross.
So, while we are teaching that the Christian life is cool and hip and everybody should be a Christian and churches should try to do everything in their power to make sure we are comfortable and satisfied and have all our narcissistic needs met (especially if we are young and beautiful), Jesus was saying, “Hold on here – you got the theology right, I am the Son of God. But do you really know what that means and what following me means?”
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The point is, when increased budgets and activity result in decreased results, maybe we have something backwards. Maybe we have had something backwards for over a generation now. Maybe we need to re-think the whole discipleship issue, from the ground up.
Maybe we should be teaching more about the cross and doing less spiritual spoiling of our children, grandchildren, and converts.
I was reading in the book of Exodus this morning in my daily Bible reading. The passage I was reading (more on that later) reminded me of the amazing instructors I had in college. Drs. John Willis, Everett Ferguson, Ian Fair, Neil Lightfoot, Bill Humble, Eugene Clevenger, Lemoine Lewis – an amazing cast of instructors at one given point in history. It is really quite spooky how a few verses from the Bible can bring so many faces and tones of voice and little personal mannerisms and other memories flooding back to you.
Anyway – and on to the point of this blog, the passage I was reading included the last few verses of Exodus 2 all the way through chapter 3:
God heard their groaning, and God remembered his covenant with Abraham, Isaac and Jacob. God looked upon the Israelites, and God took notice of them…Then the LORD said, “I have observed the misery of my people who are in Egypt; I have heard their cry on account of their taskmasters. Indeed, I know their sufferings, and I have come down to deliver them from the Egyptians, and to bring them up out of that land to a good and broad land, a land flowing with milk and honey…” (Exodus 2:24-25, 3:7-8a, NRSV)
It was Dr. John Willis who taught me the ancient language of Hebrew (and a ton of other information about the Old Testament). One of the things that he stressed in dealing with any passage of Scripture (Old or New Testament) is to focus on the verbs. The verbs carry all the freight of the sentence, and theologically speaking, all the spiritual freight as well.
Notice the verbs in those few verses. God heard, God remembered, God looked upon, God took notice, God had observed, God had heard, God knew, God has come down, and God will bring them up.
And that, my friends and neighbors, will keep you busy studying and meditating and praying upon for as long as you would like. Those are some of the most powerful, most pregnant, and most eloquent expressions to be found in Holy Scripture.
Agnostics and atheists like to think they can place Christians in a difficult spot by speaking of God’s absence, of God’s forsaking the earth. They might have a point if the Bible spoke of Deism. But the God of the Bible is no deist. The God of the Bible is a living, active participant in this world. Our God did not wind the universe up only to watch it run down to some cataclysmic end. Our God hears, remembers, looks upon, takes notice, observes, comes down in order to lift up.
I am afraid that too many Christians have been deluded by Aristotle’s “Unmoved Mover” as the picture of God. In this they have fallen right into the trap that agnostics and atheists have laid. Aristotle does not even come close to the picture of God painted in the Hebrew Scriptures, not to mention the New Testament. I am so glad! Aristotle’s god may be worthy of fear and loathing, but never love, adoration and worship.
When you are flying by yourself in fog so thick you cannot even see your wingtips it is nice to know there is someone out there who can see everything that is going on. In the case of a pilot that is the air traffic controller who guides and sequences all the planes flying around in the muck so they can land safely.
We, as children of God, have so much more than an air traffic controller. We have a God who sees all, knows all, and, most important, loves and cares for all. He created all and died for all. He it is who is worthy of our love and adoration.
It is not difficult to discover who this God is and what He does for His children – the proof is in the verbs!