Author Archives: lewinkler

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About lewinkler

I am a professor of theology and ethics at the East Asia School of Theology in Singapore.

All Will Be Well: Thoughts on Abortion and Child Sacrifice

nea-molech-sacrifice

Abortion and child sacrifice are not new practices.  As long as people have been having sex, people have been making babies; and as long as people have been making babies, they have been sacrificing them for one reason or another.

I’ll never forget standing in the jungle at the top of a beautifully criss-crossed pattern of channels carefully carved into a stone hillside in Bolivia, South America.  There, in a bygone era, the blood of countless young virgins had run down into a macabre stone pool at the bottom of the hill, “sacred” sacrifices to their murderous gods.

Although evil, there is a certain understandable reasoning and even twisted nobility in the practice of child sacrifice for sacred purposes.  Horrific as these offerings were, the priests actually believed they were religiously efficacious, providing a divine covering for the community’s greater good—appeasing the gods and bringing blessing.

In his essay, “Myth Became Fact,” C. S. Lewis suggests such sacrifices form a kind of dim mythological “type” or garbled precursor to the one true blood sacrifice of our Lord and Savior, Jesus Christ.  Yes, it was a twisted and aberrant distortion of God’s redemptive plan, and yes, their hope and trust were horrendously misplaced, but in another way they were on the right track in affirming the need for propitiatory blood-letting.  And just as people sacrificed their children and their enemy’s children to appease their bloodthirsty gods, God sacrificed His only son, Jesus, so that those who do such things can be rightly redeemed of their bloodguilt.

What is especially tragic and disturbing about the contemporary practice of abortion is that any religious or redemptive motive is largely lost.  The satanic claim is still the same: “Sacrifice your child and all will be well,” but the rationale for doing so has been monstrously modified into an egotistical altar to the almighty self.  Today we do it for personal convenience, to avoid social shame, and to try and eliminate any serious consequences for irresponsible and immoral behavior.

But the demonic spirit of the age to whom we offer up our children is not a forgiving one.  All will not be well; not for the child, not for the self, and not for the society as a whole.  No community lasts long when its people selfishly choose to eradicate future generations for the sordid sake of their own perceived personal interests.

Granted, these are very hard words, especially if you’ve had an abortion or encouraged another to get one.  The great news is this: there is forgiveness and hope in Christ’s blood offering for sin.  He gave His life so that through His incomprehensible, unparalleled love anyone who has taken the life of another can be forgiven and restored to undeserved honor and joy.  This is the power of the cross.  Jesus’ once-for-all true child sacrifice appeases the wrath of God and gloriously redeems all who put their trust and hope in Him.

Whom shall I fear? Thoughts on Islamic Advance and Conquest

isis-flag

I am a naturally anxious person.  Like Martha in the Bible, I fret about so many things.  These days, I hear a lot of people fretting about the recent growth of militant Islam.  New alliances are being made, territories taken, whole political regimes fleeing before the sectarian onslaught and their myriads of minions ready to die for the God they call Allah.

For those who put their trust in the kings and kingdoms of this earth, it’s probably reasonable to fear recent political developments.  After all, some seventy odd years ago, the cry of “Deutchland über Alles” became the seemingly inexorable impetus to both kill and be killed.  While we must not forget that the actual reign of the thousand-year Third Reich lasted little more than ten years, they were, to be sure, ten bitter and horrendously difficult years.  Still, they hardly actualized the wild and boastful claims of Hitler’s Mein Kampf.

Unlike secularists, Christians do not put their hope and trust in the things and people of this earth because there are other more powerful and enduring forces at work in the world.  And while it’s theoretically possible for Muslims to politically rule all nations, Christians should not live in fear of what our lives and even deaths might become in such a scenario.  Our God remains greater than all our deepest fears.

Does this mean Christians will not suffer or face death for what they do and what they believe?  Of course not!  Christians have been martyred since the beginning of the church, and the book of Revelation makes it clear enough that the slaughter will continue until Christ finally returns to set all things right and make all things new.  Meanwhile, we wait and watch and pray, but we do not fear, for even in the darkest night and deepest valley our God is still with us (Psalm 23:4; Isaiah 41:10).

In saying this, I am not minimizing or making light of the deep tragedy that is the growing strength and brutality of ISIS or Boko Haram or Al-Quaeda or Al-Shabaab or the Taliban.  The demonic danger is real enough, and we have reason to be urgently concerned for the safety and welfare, not only of our Christian brothers and sisters, but for all human beings who stand in the path of a shamelessly wicked movement killing so ruthlessly in the name of God.  But the terror that might seize us must be tempered by a faith that fills us with the hope that our God is so much wiser and greater than the evil machinations of our modern age.  In the end, if we live, we live with Jesus.  If we suffer, we suffer with Jesus.  If we die, we go to be with Jesus.

And we fool ourselves if we think we understand the end from the beginning and how everything happening in our world today is finally going to be resolved.  As finite and sinful beings, we understand very little about the purposes and plans of a holy God who exists beyond dimensions of time and space.  Why fear when we know so little of the future and misunderstand or forget so much of the past?

Psalm 2:4 reminds us that God has been laughing at the pride of the godless since the beginning of time.  He will settle these times—as He has all other times—according to His higher wisdom and impeccable time-frame.  He always has been, He remains, and He always will be the one, the only, sovereign Lord of all.

Hell: That Hideous Hostel

hell_forever_and_ever

The Unbearable Doctrine of Hell
On page 282 of their Handbook of Christian Apologetics, Peter Kreeft and Ronald K. Tacelli state, “Of all the doctrines in Christianity, hell is probably the most difficult to defend, the most burdensome to believe and the first to be abandoned. The critic’s case against it seems very strong, and the believer’s duty to believe it seems unbearable.”

How can a good God allow people to suffer torment for all eternity? There are two basic ways to approach the unbearable doctrine of hell. We can argue for it based on the Bible’s authority and we can also argue for its rationality in light of some additional truths concerning God and humanity. I will seek to briefly do both.

The Bible on Hell
Biblically, the doctrine of hell’s reality is as clearly established as any central tenet of Christianity. Passages like Daniel 12:2, Matthew 25:46, and 2 Thessalonians 1:6-9 (look them up!) seem to clearly teach the reality of hell and eternal punishment for those who die without Christ. Perhaps, however, the more traditional and straightforward interpretations of the relevant scriptures are wrong. Perhaps the majority of theologians throughout the centuries somehow misunderstood what the scriptures were really trying to say about hell and eternal punishment. The passages, as one arguments goes, might be better understood to speak of temporally limited punishment, or perhaps the wholesale destruction—that is, annihilation—of the wicked after a finite period of time. A more recent view is that “love wins” and all—even the most hardened and vicious haters of God—will be saved in the end.

Without addressing all of the details of such claims, most, if not all, attempts at reinterpreting the relevant passages in question appear to be consummate failures. The force of the scriptural passages themselves, alongside the broad consensus of church history, seem to necessitate either a dangerous retreat into an accusation of biblical error, or a journey toward a better understanding of the reasons for such a (presumably) hideous doctrine as eternal punishment for all who reject Jesus.

Rejecting Hell on Other Grounds
Because of the biblical clarity on the issue of hell, nearly all who reject the doctrine do so not upon purely biblical grounds, but upon other considerations instead. What are these grounds?

First, personal experience initially suggests that the majority of people on planet earth are fairly moral people, at least as we see them from the outside. Thankfully, truly evil people appear to be exceptions to the rule rather than the norm. Thus, punishing the (seemingly) moral person for an eternity simply because he or she rejected Christ seems unjust in light of those who live morally disgraceful lives and then, like the criminal on the cross, receive Christ’s perfect forgiveness (and eternal life in heaven) just prior to death.

In addition, God’s love and mercy seem incompatible with notions like giving eternal punishments for finite sins and the inflicting of horrendous unending pain for no compelling reason.

What Are Human Beings and God Really Like?
To answer such concerns, let’s reflect first on the nature of humanity. For all our strengths and glories, we humans are not as good as we think we are. Our standards of goodness without reference to God’s biblical norms are almost always measured by our own corrupt and limited understandings of right and wrong. Our sinfulness and finitude skew and distort our ability to clearly judge moral matters as God does.

Unfortunately, most people—Christians included—see their sin and the sin others as far less serious and offensive than God does. And herein lies a great deal of the problem: We see God as far less holy than He really is, and we see ourselves and others as far more holy than we really are.

God, then, the holy, righteous, and just God, takes sin very seriously; so seriously that He sent Jesus Christ into the world to die in our place and take the penalty for sin. His word makes it clear that He will tolerate no imperfections (James 2:10; 1 Peter 1:14-19). A perfect justice requires that sin must be punished, but since we are all imperfect and have all fallen short of God’s righteous standard (Romans 3:23), we all deserve to be punished with death (Romans 6:23a).

This impossibly high standard of perfection levels the playing field when considering who deserves to go to heaven. In fact, no one does! That God saves anyone at all is an act of undeserved kindness on His part. Our offense to the idea that God would allow people to go to hell is better expressed as amazement that He would allow anyone to be with Him in heaven.

Why Is Jesus So Important?
And that is the critical reason why Jesus Christ is so centrally important in the discussion. He is the only one who was perfect and never did anything wrong (Hebrews 4:15). Thus, He is the only one who can take away sin and impart to us the perfection—His perfection—that God requires in order to get into heaven (2 Corinthians 5:21). We miss the point if we think that going to heaven has anything at all to do with what kind of moral life we lived upon this earth. It has nothing to do with that and everything to do with our relationship with Jesus Christ. God’s grace is expressed not in His being impressed with our moral lives. It is expressed in His being impressed by the righteousness of Jesus freely and undeservedly imparted to us, sinners saved only by God’s mercy (Ephesians 2:8-9).

God Has Made Us Free
Some other things can be said about hell at this point. Part of the image of God in human beings includes the freedom to love or reject Him. If this is the case, then there will be people who willingly choose to love and serve God. However, there will also be others who choose to love and serve something or someone other than God, which is, at its core, the sin of idolatry.

Some may ask, why not force everyone go to heaven? Then the dignity of an individual’s freedom is transgressed, and God’s call to live well would be a mockery, for there could be no losers or winners. All would end up in the same place, and all would have to love and serve God whether they chose to or not. And love that is not chosen is not love in any meaningful sense of the word.

As well, why should we assume that people who reject God would really want to be in heaven? If heaven is a place of eternal, praise, worship and service to the almighty God, why do we automatically think that everyone actually wants to go there? It would not be entirely unlike making me sit through Italian opera for all of eternity, or (similarly) making my wife sit through interminable football and basketball games. Even biblically, we see in Revelation 9:20-21 and 16:11 that out of their hatred for God, some people will refuse to repent no matter what He does to get their attention.

What Is the Nature of the Crime?
It could be argued that a sin committed in finite time should not be punished for an infinite time. But if sin is an offense to an eternally holy God, then that offense is an eternal one! The nature of a crime is not measured in terms of minutes but in terms of who was offended and the degree and nature of the offense. Murder may take less time than a robbery, but it is by its nature a more heinous crime. And killing a rat is less of an offense than killing a human being because the type of being matters in moral evaluations. If God is the ultimate being, then an offense against Him is an ultimate offense. How great is our need for Jesus!

We Should Be Moved to Action!
I think the inescapable fact remains that hell is a real threat and danger to all who do not know Christ. As Christians, we should not be embarrassed by or afraid of this reality. Rather, it should motivate us to sensitively but boldly tell all who will listen about Jesus’ unique and loving ability to forgive and rescue us from an eternity in hell and give us eternal life instead.

When Stuff Is Not Enough

Indoor Market

Not long ago, the Obama administration claimed that any long-term resolution to the problems in the Middle East must primarily address the social, political, and especially economic systems that give rise to fanaticism.  This is a step in the right direction, and certainly an advance from the ideology that says we should just “bomb them back to the stone age.”  But the problems being addressed and the solutions brought to bear upon them are only partly right.

There is a consistent short-sightedness in western secularism that struggles to understand why people would give their lives for anything other than essentially material gains.  This is hardly surprising given its basic assumption that virtually all human behavior is fundamentally reducible to political and material explanations.  After all, when all that exists is matter and energy in its various forms, why look for something beyond the physical to live for and find hope and happiness in?

For secularism, any claim to a religious or metaphysical motivation can only be a smokescreen for the real reason for human behavior, namely the craving for possessions, passion, and position.  In the contemporary vernacular, we call this the pursuit of money, sex, and power.

There’s no question radical Muslims are interested in obtaining such things for themselves.  But to reduce all rationales solely to the physical is to miss critical aspects of humanity that are very often much more important than merely material ones.  In short, stuff is not enough because social, political, and economic systems have distinctly religious and spiritual components that cannot and must not be passed over as incidental or unimportant.

Because secularists often ignore or badly underestimate these determinative factors, they tend to “thin out” and miss the deeper and more complex features of human life systems.  If you disallow spiritual explanations because you do not think the spiritual realm is real or important, you will have a hard time explaining why someone would give their lives for the greater glory of their God (or gods).  And you will not appreciate the deeply spiritual side of human nature.

In view of this, it is tragically ironic that in the current conflict, Islamic militants are very clear about their distinctly religious motivations.  And yet, these motivations are frequently ignored or reinterpreted in socioeconomic terms in an attempt to provide more plausible secularist explanations for how thousands of young men and women can be so readily convinced to give their lives for essentially non-material gains.  But in the minds of these Muslims, they are not terrorists.  They are faithful followers of Allah, offering up their lives in unsullied service of him.

Western secularism has a hard time understanding fanaticism in part because it does not see an ultimate non-material set of reasons for living and dying for anything or anyone beyond this life.  Consequently, very few in the secular west are genuinely fanatical about anything.  As long as we can maintain a reasonable level of personal peace and affluence we remain anesthetized to the greater things beyond this life.

If there is any counterpart at all in the west today, it is the proponents of the “new sexuality.”  They are not terrorists, of course, but they are fanatics and will stop at nothing until absolutely everyone—to the last man, woman, and child—is either convinced or cajoled into affirming that the LGTBQIA movement is not merely permissible, but morally right.  But moral rights are not material; they are transcendent.  They lay claim to you whether you agree with them or not.

Thus, to permit a perspective and set of activities is one thing.  To demand acceptance and celebration of them is wholly another.  Fanatics are not interested in plurality.  They are interested in conformity.  But they want conformity because they think they are right, not merely because it offers certain material and social advantages.  Similarly, in Islam, the resolution to any moral question is clearly a religious and ideological one that cannot be settled by or reduced to purely pragmatic and material concerns.

G. K. Chesterton puts it best in The Everlasting Man when he states that secular socialists are “always stubbornly and stupidly repeating that men fight for material ends, without reflecting for a moment that the material ends are hardly ever material to the men who fight.” He goes on to astutely observe, “There is a religious war when two worlds meet; that is when two visions of the world meet; or in more modern language when two moral atmospheres meet. What is the one man’s breath is the other man’s poison. . . .”  Which is poison and which is breath and why?  The ultimate answer is not determined in a laboratory, through political showmanship, or even in the marketplace.  No, the solution that we seek must be sought and found elsewhere.

Yes, we live in a world at war, but contrary to secularist views, the enemies we engage are not merely material.  Ephesians 6:10-20 reminds us that our struggle with evil is not against flesh and blood.  It is, at its root, a spiritual battle.  The sooner we understand and embrace this, the better equipped we will be to face our real enemies with clarity, resolve, and effectiveness, using weapons that are not of this world but instead are divinely powerful for the destruction of godless fortresses and false ideologies—our own included.

Did Jesus really rise from the dead?

emptytomb

Did Jesus rise from the dead?  Couldn’t Christianity exist without holding to a miracle as incredible as the resurrection?  In 1 Corinthians 15:14‑19, Paul clearly says, “No.” when he states: “If Christ has not been raised then our preaching is in vain, your faith also is in vain.  Moreover we are even found to be false witnesses of God, because we witnessed against God that He raised Christ, whom He did not raise. . . .  And if Christ has not been raised, your faith is worthless; you are still in your sins. . .  If we hoped in Christ in this life only, we are of all men most to be pitied.”

Without Christ’s resurrection, all that we hope for and believe in as Christians becomes foolishness, a tragic pipe dream.  Is there good evidence for such an extraordinary and uniquely singular event in world history?  I contend earnestly that there is overwhelming evidence for this central truth of Christianity.

Let’s look at three major aspects concerning the resurrection of Christ, 1) the settings, 2) the results, and 3) the explanations.

Settings for the Resurrection

The first thing to notice is that Christ was crucified publicly, not secretly.  All of Jerusalem was there to see the event which took place on a busy road just outside the city gates.  It is also mentioned that Simon of Cyrene carried Christ’s cross, and that after the crucifixion, Jesus was buried in Joseph of Arimathea’s tomb.  These are significant details because if anyone wanted to investigate the validity of such an extraordinary event, then they could go ask Simon or Joseph, “Hey, did you really carry His cross?  Was He really buried in your tomb?”  These men were very likely still alive and around when the accounts of this event were proclaimed and written down.

In addition, the status of Christ was checked by a Roman physician to verify that He was truly dead.  If the physician made any kind of mistake, he would lose his head to an axe of the Roman government.  As a result, these physicians were very careful in their work.  The physician determined Christ was dead before he was taken down off the cross.

Jesus was then laid in a solid rock tomb with a two‑and‑a‑half‑ton stone placed over the entrance.  There was also a seal placed on the stone stating that if anyone broke that seal, all the wrath of the Roman government would come down upon that person or group.

Further, at Christ’s arrest, the disciples fled for their lives, and Peter—who just said he would die for Jesus—denied Him three times before Christ was even formally convicted and sentenced to death.  This is significant, because it is not exactly what one would expect from a band of young, courageous, and revolutionary radicals.

The tomb itself was guarded by a Roman guard unit.  This unit was placed at the tomb to prevent anyone from stealing the body of Christ and then claiming He had risen from the dead.  The Romans already understood Jesus had claimed He would rise from the dead on the third day after His death!

To put this in clearer perspective, I will describe what a Roman guard unit consisted of.  These men were the equivalent of American Green Berets.  They were the finest the Roman army had.  Each unit was composed of three sets of four men.  While one set of four was on duty, the other two rested, so they were always alert and ready, twenty‑four hours a day.  If one of the on‑duty men were caught sleeping, he would forfeit his life for it.

Results of the Crucifixion

Well, with all this said, we must ask, what were the results?  What happened at Christ’s tomb?  First, the Roman soldiers deserted their post and fled to the Jewish priests for protection, knowing that their lives were in danger for failing to keep the tomb intact.  In addition, the two‑and‑a‑half‑ton stone was rolled away from the entrance, and the tomb was decidedly empty.

It is beneficial to note that even secular historians who have examined the evidence for the empty tomb of Christ do not deny that it was empty.  Josephus, a Jewish Roman historian even records the empty tomb in his works.  If he were found to have recorded a false event of history, he too, would forfeit his head to the Roman government.  That the tomb was empty is not often disputed, but what is commonly contested is the question of what actually happened there.

Explanations for the Empty Tomb

Let us examine some of the most promoted possibilities put forth to explain why Jesus’ tomb was empty.  The most common claim is that the disciples stole the body.  This is what the priests told the Roman guards to tell the people.  Well, what would this theory require?

Could it be that the disciples, a rag‑tag group of timid, defeated fishermen and tax collectors overpowered the Roman guard unit (twelve green berets against eleven frightened tradesmen), rolled back the enormous stone, and then consciously died for what they knew to be a lie?  Putting the first two absurdities aside, let’s consider the chance that the disciples would all knowingly die for a lie.

Charles Colson, known as Nixon’s “hatchet man” during the 1972‑1974 Watergate scandal, became a Christian and later wrote the book, Loving God.  In chapter six, Colson speaks of one of the biggest reasons he believes in the resurrection of Jesus Christ.  During the Watergate cover-up, everyone involved agreed to lie and distort the truth in an effort to avoid the coming legal storm.  He goes on to note that it took less than three weeks for all the men involved to crack and spill their stories in exchange for lighter sentences.  He also explains these men were not facing a death sentence, but merely a few months (or perhaps up to a year or two) in jail.

The disciples, on the other hand, faced death, beatings, imprisonment, exile, and scorn, all for one thing: the unwavering confidence that Jesus Christ was Lord and had risen from the grave.  Interestingly enough, not one of them “cracked” over the course of the remaining years of their lives, yet all but one (John, who was boiled in oil and then exiled to the barren Isle of Patmos) were killed for their commitment to this conviction.

The following is a list of how each of them died.  Peter was crucified upside down, not considering himself worthy to die in the same way His Lord did.  This is the same Peter who denied Christ three times!  Andrew was crucified.  Matthew was killed by the sword.  James, the son of Alphaeus, was crucified.  James, the half‑brother of Jesus, was stoned.  Bartholomew was crucified.  Simon, the Zealot, was crucified. Philip was crucified.  James, the son of Zebedee, was killed by the sword.  Thaddeus was killed by arrows.  Thomas—doubting Thomas!—was killed by the spear.

Psychologists have told us that people will not die willingly for what they know to be a lie, yet all these men paid dearly with their lives for the belief that Jesus Christ rose from the grave.

Well, what about the possibility that the Pharisees stole Christ’s body?  The problem here is that the very thing the religious leaders did not want to happen, the promotion of belief in Christ as God, happened as a result of their theft.  All they would have had to do if they had the body was wheel it publicly through the streets of Jerusalem saying that here was the “resurrected” Christ, yet they did not because they could not.  They didn’t have the body!

A theory that was long ago discredited has recently found its way back to the surface of debate called the swoon theory.  This theory purports that, much to the dismay of the Roman physician, Christ never actually died.  After spending three days in the tomb, He revived and then appeared as the risen Christ.

Even a cursory glance at this theory immediately shows it to be quite ludicrous.  Imagine Christ, hanging on a cross for several hours after He had been beaten beyond recognition, whipped thirty‑nine times with a cat‑o‑nine tails.  Forty was not permitted because it too often killed the recipient.  Then He had a spear thrust in His side and lost a lot of blood and water.  After being embalmed with over one hundred pounds of cloth and spices, and after spending three days without food and water, Christ suddenly came out of His coma, threw back the two‑and‑a‑half‑ton stone single‑handedly, overpowered the twelve Roman guards, and then appeared to His frightened disciples as the triumphant and risen Lord.

This kind of theory belongs in fairy tale books.  Quite frankly, it’s more sensational than the actual resurrection story is.

Christ rose from the dead!

There have been other possibilities promoted, like the recently “resurrected” visionary theory, but none that really deserve mentioning here.  I have mentioned the most feasible theories brought up by scholars to date.  The only real remaining option is that Christ actually did rise from the dead and that He is our Lord and our Savior.  It is a fact worthy of our deepest trust and most fervent commitment.  Claiming to be the only way to God, Jesus alone has fully validated His amazing statements concerning Himself and the nature of God, truth, and reality.  The Christian faith is a reasonable faith, and God has provided the evidence we need to defend our beliefs with bold confidence.  May we do so in His glorious strength and with His infinite wisdom!

I Can’t Keep Up

Can't Keep Up

I can’t keep up.  As a theologian, ethicist and apologist, I am expected to keep close watch on changing cultural trends and contemporary challenges to the Christian faith.  Thoughtfully, creatively, and responsibly applying scripture to the ideological and moral movements of our time is a critical part of the theologian’s task to help God’s people be faithful to Jesus and witness well to a world who desperately needs Him.

However, that enterprise requires not only knowing scripture well but also knowing culture well.  And I can’t keep up.  The accelerating cultural transformations occurring in my lifetime are nothing short of astonishing.  I am especially overwhelmed by the pace at which new ideas, trends, and changes are flooding the public square through the ever-open outlets of media and internet.  I feel a little like Rip Van Winkle who took a short nap, only to wake up and find that life had passed him by.

I once thought email was something new, exciting, and useful only to find it hopelessly passé and archaic in my kids’ generation.  Instead, there’s Facebook, Skype, SnapChat, Instagram, Twitter, Hangouts, ChatON, and a rapidly growing host of other social media outlets I’ve never even heard of, all enabling us to stay connected with everyone and everything considered new and exciting.

And with all that is currently happening in our virtual social arenas, who has time to pause and consider the meaning and significance of the past, let alone the present?  In fact, a new philosophy called “presentism” (first coined in 1923) has grown up and matured in this media-saturated environment.  According to presentism, all that truly matters and all that’s really “real” is what’s happening right now in the present.  Everything else is relatively unimportant and insubstantial.

Is it any wonder we are less and less inclined to study subjects like history, philosophy, and classic art and literature?  We are so consumed with keeping up with the present, we have lost interest in and think we have no time for the past.  We have become afraid of being laughed at, excluded, of falling behind everyone else in the unending rush to know about the now.

So, how do I keep up?  I’m convinced this is the wrong question.  In The Four Loves, C. S. Lewis reminds us that, “All that is not eternal is eternally out of date.”  Thus, the better question is, “How do I become an increasingly faithful Christ-follower and effective witness to those around me?  How do I stay connected to the eternal God who forever holds the past, present, and future in His wise and loving hands?”  Only then will “keeping up” no longer have first place in my life.  Instead, faithfulness to the One who created and stands both in and out of time is all that really matters, for He puts everything and everyone else into proper perspective.

God alone can empower me to choose wisely concerning how much—or how little—I “keep up” on contemporary social media, fashion, celebrities, news, sports teams, gadgets, and the rapidly changing ideological engines that mold and drive them on.  But I am no longer compelled to be “up to date” simply for the sake of being relevant.  By remaining in close fellowship with God, He reveals how best to navigate the contemporary in light of not only the past and the present, but also the magnificent future He has planned for all who seek to love and serve Him now and for all eternity.

On Sloth and Writing Well

Writing

In the field of writing, I have to admit, I envy the brilliant and productive, the disciplined and accomplished.  Like many others, I wish I could write dozens of books and articles and be a well-known published author and professor.  But there are two things I lack that those who do such things do not.  I lack both brilliance and diligence.

While all minds can be developed, true intellectual brilliance is something only God can give (or take away), so there’s no use in asking God, “Why did you make me this way?” or bemoaning the fact that when it comes to intellectual capacities, all people are not created equal.  A lack of industry, however, is something for which I certainly bear some responsibility.  But two main barriers stand in the way of such due diligence.

First, I want life to be easy.  I want things to flow magically from my mind to the page without significant energy being expended.  I want all of my writing to be instinctively and effortlessly inspired, all of my ideas to be clear, profound, and succinct.  I don’t want to have to work—and work hard—to produce those kinds of masterpieces!

Second, I like making excuses for why I have not been able to do more and produce more.  That way, I am not consciously accountable to God or the Christian community for my laziness and lack of intentionality.

The traditional word for these attitudes is sloth.  It’s a good word and one that has fallen out of favor in our leisure-obsessed society.  We like to be entertained and dazzled by the greatly gifted not so much because we can see God’s grace given to us in the midst of a pain-filled, sin-stained world, but because we like to experience the joy of amazement and enlightenment without putting forth much personal effort.  Why learn and produce music when I could listen to someone else create and sing it better?  Why write when someone else can say it more eloquently for me?

In Genesis 2:15 God gave human beings a mandate—a mandate linked to our nature as image-bearers.  That mandate was a creative one.  We were place in the world, placed in the garden “to work it and keep it,” to cultivate and be productive as a way to reflect God’s creativity and productivity in the world, as a way to honor Him as image-bearers.

I am almost 50.  Now is the time most in academia consider to be the “productive years” of a teaching ministry.  Now is the time when my mental faculties are still sharp and I am supposed to have the accumulated knowledge and wisdom that is worth sharing—and sharing well—with others.  To be sure, a large part of that takes place in the classroom and through ongoing friendships, mentoring relationships.  It also happens in the home and in the community as I interact with my immediate and extended family, with strangers, co-workers, and acquaintances.

But in the midst of all this, God keeps giving me ideas and pushing me to write them down and think about them more—to mold and shape them into something worth reading and considering and applying.  This is a stewardship that I simply must offer back to Him with both gratitude and sobriety.  I am deeply thankful for the insights He has bestowed upon me, but I am also sobered by the responsibility to be a good steward of those insights.

In this sense, I do not write to be published, to be noticed, to be impressive, or even to be helpful to others, as much as I want my writings to be.  I write to honor the One who calls me to write and gives me the motivation and ability to do it.  What He does with it after that is His business.  I only need to be faithful and depend upon Him to empower my efforts.

Oh God, save me from sloth.  Save me from a scattered and indifferent life that would bring You less glory than You so obviously and magnificently deserve.

Evangelicalism and the Mega-church Movement

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It seemed like in the late 1980’s and early 1990’s all the talk was about churches that had experienced meteoric growth in ridiculously short timeframes.  But the deeper question was what was actually happening in the lives of those attending church?  Was genuine discipleship leading to life transformation taking place?

Not long ago, Bill Hybels, one of the early gurus of the evangelical church growth movement, took a survey to examine more closely the lifestyles and beliefs of his mega congregation.  What it revealed was both discouraging and alarming.  These evangelicals were not appreciably different from unbelievers outside the church.  To his credit, Hybels showed wisdom and humility by looking honestly at the results and decrying his mega church movement as largely a failure since it did not lead to substantial life change.

But over the past thirty years, almost everyone was drinking in and following the techniques and methodologies of these “successful” mega church movements.  People were coming to church in droves, but what were they coming for and what were they taking away from their experience?  I would venture to say that many of these people came to be inspired, entertained, and encouraged, but not necessarily to be transformed and do the hard and arduous work of becoming a genuine disciple of Jesus Christ.

The same ideologies also infected our youth ministries.  Young people came to the church in droves because it was good clean fun and inspiring entertainment.  But when life offered new and seemingly better alternatives, many of these young people moved on to other venues and avenues of personal fulfillment.  And so we watched a generation of our youth slip quietly away from the church.  All the great music, all the engaging talks, all the relevant video clips, all the fun and fanfare—in short, all the awesome entertainment—failed to make true disciples of Jesus Christ.

Following the pundits in Hollywood, we created parallel personality cults with a Christian label—safe and wholesome for the whole family.  We delegated the discipleship of our children to Sunday sermons, children’s church, and youth pastors, forgetting that our children were watching us every day to see what our lives were really like in the home when no one else was watching.  And they saw the shallowness, the hypocrisy, the refusal to sacrifice ourselves for the sake of the cross.  They saw our immoralities, our divorces, our abuses, our indifference, and misplaced passions.  I personally witnessed two different pastors of two different churches I was deeply involved in during the 1990’s divorce their wives.

And so before these silent watchers, we failed and failed badly.  But we still had to pretend that our lives were almost perfect because everyone else in our church came each week with bright and shining faces.  Who would understand?  And what if we were in ministry?  Wouldn’t we lose our credibility and perhaps even our jobs to those “super saints” who always seemed to have it all together in every kind of weather?

In the end, we had huge numbers but not huge impacts because we were taken in by the subtle assumptions that full sanctuaries and full coffers translated into fully committed Christ-followers.  Not only were we tragically, utterly wrong, we should have known better at the very beginning.

Am I discouraged?  Yes, some.  It’s been disappointing and painful to watch the confused, divided, and largely ineffectual response of the church to growing and rampant immorality.  And it’s been hard to look at my generation of evangelical leaders and see that I am one of them and face squarely the fact that the rapid rise of the global feel good “heath and wealth” gospel—which is not the gospel but heresy—happened on my watch, that the legalization of recreational pot use happened on my watch, that the euphoric celebration of homosexuality and legalization of gay marriage happened on my watch, that the worldwide proliferation of pornographic filth happened on my watch, that the spread of abortion on demand to virtually every nation of the world since 1973 happened on my watch.

But what do we do now?  What is the solution?  Do we keep trying to produce a better show, building bigger buildings, creating better programs?  Or do we go back to the hard and rather unexciting basics of making true disciples through a painstaking and messy process of doing evangelism and forming small-groups that are characterized by genuine accountability and intimate relationships displaying honesty, humility, brokenness, and yet a growing holiness and passion, alongside a deep and persistent love for God and His word?  And do we teach our disciples that to follow Jesus means to suffer and die, often each and every day?

In my estimation, the only way forward is to move backward through the cross, taking it up daily to follow Jesus no matter what the cost, no matter how intense the persecution, no matter what the outcome or results might be.

Will you follow Him?  Will I?

Is Jesus really the “only way?”

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In John 14:6, Jesus responds to His disciples’ request to show them the way to God the Father.  He responds that it is only through Himthe way, the truth, and the life—that anyone can come to God the Father.

Though many have tried to ignore or explain such statements away, it seems clear from the context that Jesus claims that He alone provides the one and only way of salvation.  Yet this “extreme exclusivity” goes directly against the grain of our global and relativistic sensibilities.  Who, in this day and age of religious and cultural plurality, could make such an audaciously narrow and arrogant claim?

It is important to remember that the society of the first-century Roman Empire was equally, if not more, pluralistic than the contemporary world in which we live.  Jesus’ claim to be the only way to salvation would have offended pluralistic Roman sensibilities as much as any postmodern thinker of today.  In addition, the conservative Jewish community of the first century did not miss the fact that the human person, Jesus, was making these outrageous assertions.  In fact, they condemned him under the charge of blasphemy since He, being a man, made Himself out to be God (John 10:33).

Jesus, through this one statement, offended the liberals and the conservatives, the exclusivists and the pluralists, in a single breath.  Who would say such an unpopular, polarizing, and dangerous thing unless it really was the case?  After all, it wound up getting Him crucified on a cross.

But this is where His resurrection becomes so glorious and important.  The fact that Jesus did rise from the dead concretely confirms the claims He articulated about Himself.  Only God incarnate could make such an outrageous claim and then prove it to be true through the prediction and fulfillment of His own return from death to life.

In fact, it was for this conviction that His followers risked their very lives so that the gospel of Jesus would be proclaimed to every tribe, tongue, and people group.  Peter made it crystal clear in Acts 4:12: “And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved.”

It is this same conviction that compels every follower of Jesus to “go into all the world and preach the gospel to all creation” (Mark 16:15).  Why bother if God could save us and the rest of the world some other—perhaps much easier—way?  But here is where we must come face to face with the reality of God’s truth: there is no other way.  It was this conviction which drove early Christians to not only turn “the world upside down” (Acts 17:6), it drove them to spend—and often lose—their lives to proclaim the name of Jesus to everyone who would listen, knowing that “it is the power of God for salvation to everyone who believes” (Romans 1:16).

Like Jesus and His first-century followers, we too are called by God to share the gospel with everyone as clearly as possible and soon as possible—in season and out of season—whether it makes us popular or winds up getting us killed.  This is Christ’s call to us, to “take up his cross and follow” Him (Matthew 16:25).  Are you truly willing?  Am I?

Living the Life God Meant You to Live

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Growing up in church, I heard a lot about Jesus’ resurrection.  Even as a young child I realized it must be important, but somehow failed to appreciate it as anything more than another interesting historical event in the life of Jesus that all good Christians were supposed to believe.

And every Easter I heard about the intellectual and historical reason why we should believe Jesus rose from the dead:  According to 1 Corinthians 15:6, there were more than five hundred eyewitnesses to the resurrected Lord.  Friend and foe alike admitted the tomb was empty.  The disciples gave their lives for the unwavering conviction that Jesus rose from the grave.

Only later in my Christian walk did I begin to more deeply understand that while the raw fact of the resurrection is a critically important and foundational truth supporting the basic infrastructure of Christian belief (e.g., 1 Corinthians 15:14-20), the significance of Jesus’ resurrection went far beyond historical claims about the life and death of Jesus.  It was more than a fact to be believed.  It was a present spiritual reality to be empirically evident in the daily life of every believer.

Paul makes this very clear in Romans 6:4-13 where he explains that just as Christ was raised from the dead, believers in Jesus have also been raised with Him that “we too might walk in newness of life.”  Everything that was wicked and wrong about our lives was nailed to the cross and left in the grave after Christ’s resurrection.  We have been freed by the resurrection to obey God and live again in a way that was previously unattainable and unimaginable.

The power and fear of death have been conquered!  The law no longer condemns us!  Sin no longer has any mastery over us!  Through Christ’s resurrection power we are finally free to be “instruments of righteousness” (verse 13) and live the life God meant us to live; a life of unmatched love, grace, confidence, joy, and holiness, a powerful, beautiful, wonderful life!

Easter is more than just the fact of the resurrection, although that fact remains the bedrock of all that flows out from it.  As Christians we are called to proclaim the fact of the resurrection not only as an historical event, but also as a living and present reality.  And that proclamation is heard most clearly when we incessantly live truly holy lives freed from sin and released to be instruments of righteousness through the power of God’s gracious Holy Spirit.

This Easter—and every day which follows—let God play upon the instrument of your life the sweet melody of His beautiful holiness so that others can hear, respond, and embrace the forgiving, transforming power of Christ’s transforming resurrection!