I like to collect bad Christian books. It’s an addiction. I own all of these. And more. I feel like it’s time to share them with the world.
Category: Christianity
Two fallacies I really like: judging by company and tone
The more conversations I take part in with strangers on the Internet, the more sure I am of two things – I’d rather agree with the people who are nice and balanced, humble and winsome in their responses to criticism than with those who fire up, and I’m more convinced by a gentle and loving word than a robust and spiteful word – even if I naturally sit with the positions advocated by the angry mob.
It’s a bit of a fallacy to judge the strength of an argument on the basis of its supporters – it’s a modified argument from popularity, or authority – so I could say I prefer the people who are relaxed about owning a “too cool for school” iPhone than the people who have chips on their shoulders about their Android phones that don’t quite work. The gloating of an Android user whenever Apple stuffs something up is enough to reinforce my views about both Apple and Android.
There are other more serious issues where this is true – I tend to find most liberal (not Liberal) politics pretty despair inducing, but I’d rather talk to people who hold such positions than to people who angrily argue against them. Much of the backlash against the “new atheists,” who are pushing a pretty serious philosophical position in an important debate – perhaps the most important debate – has been on these issues – the tone of debate, and who the New Atheists look to to champion their cause. This is why Peter Jensen won Q&A – according to both impartial judges, and even according to many atheists who were disappointed with the tone Catherine Deveny employed. There’s also a push-back, somewhat rightly, on this sort of decision making because caring about a speaker or their tone is essentially a fallacy. The problem is – people aren’t running around looking for fallacies, or judging every argument on merit – these things create biases, or colour people’s judgment.
It’s particularly true when it comes to theological issues – the first group to make a non-crucial issue into a salvation issue in a debate almost immediately loses my vocal support. I’d rather hang out with the group who are being charitable to the people who disagree, than the people who think that disagreement is apostasy. But that would put me in cahoots with a lot of heretics – because judging sides based on the niceness of the people who take them is logically, and theologically, flawed. It’s also why most forms of fanboyism, when they come at the expense of some other category of product, person, or group, is pretty dumb. Unless, like in the case of Apple, the product is clearly superior.
The cringeworthy response Guy Sebastian and his fans have displayed in the hubbub about the coverage of his move away from Christianity, and the gracious response (see Guy’s interactions with another open letter writer here), are enough to bias me towards those who are asking Guy to reconsider his words and position (admittedly a position I already hold).
It’s a fallacy though – that people you like hold a position doesn’t make it true, it’s possible to be lovely and well-intentioned, and gentle, and wrong.
This means I have to read carefully when people who don’t seem all that nice criticise something I agree with, or worse, have written myself. Because I’m automatically biased against them (plus, I’m not great at taking criticism, so I’m already on the defensive).
It has implications for how one writes, and who one promotes or supports, because making yourself, or the people you agree with, an obstacle is doing your argument a disservice. We need to be careful about the company we keep, or are seen to keep. I don’t think it’s enough to say that “my enemy’s enemy is my friend.” Christians are far too guilty of this. We hear someone trumpeting a position we like – and jump on board with them, or worse, give them a platform, straight away. And that’s dangerous. Bad company corrupts (1 Cor 15:33), especially when it’s within the church (1 Cor 6)…
The company you keep is important. It’s why it’s important to speak against extremists from your own camp, rather than letting them create collateral damage by lobbing rhetorical grenades at your opponents (see the Alan Jones fiasco).
The second, and related, fallacy, is a matter of tone. I find it hard to read arguments that are nasty, personal, and malicious. I want to dismiss them straight away. I find it easier to stomach something that is written with grace, charity, and a bit of epistemic humility. But this is equally fallacious.
Sometimes this nastiness itself can be fallacious – it can caricature your opponent’s views, or their motivations, or it can raise questions about the nature of their argument on the basis of who they are, or who you paint them to be. But again – these arguments can be true.
The same principles that applied to the company we keep also apply with tone.
Interestingly – both these factors come together when it comes to arguments or conversations on Facebook – a statement with a disagreeable tone gives a pretty quick opportunity for assessing the company one keeps – based on the number of likes it gets. Have a look, for example, at the vitriol that gets launched at anybody who dares to disagree with Guy Sebastian’s approach to Christianity on his wall post, by his fans, and the likes the harshest criticisms of minority voices accumulate. The company side of things kicks in when you start censoring out those minority voices, or calling for them to be silenced simply because they disagree with you. Interestingly, a couple of posts I made on that thread, one containing a link to my open letter, and another explaining that I believed it was important to contact people I write about, because that has integrity, have been deleted. The first sat between the first two comments in this picture.
I’m not necessarily suggesting Guy was censoring disagreement – he probably has someone else moderate this page, and my post did contain a link – so there are good reasons it may have happened, but not deleting the comments about that comment seems an odd decision. Especially when I would like to think that comments with the more gracious tone have been replaced with comments that label people (in this case, me) as “rude””so-called Christians” writing “judgmental garbage.”
Anyway. This didn’t actually start out as a continuation of the Guy Sebastian conversation, it was an observation of disagreements I’ve been part of, or read, online – and that was one. And all this seems rather obvious – but it helps me if I can articulate why I’m struggling to agree with people I agree with, and disagree with people I don’t, and it makes me want to work harder at being agreeable in my tone, and clear when the people who agree with me are agreeing with me in a harmful way.
Wipeout: Join my campaign against one verb conference names
Figure 1.0: What can go wrong when Biblical verbs are functionally shifted, nominalised, or gerunded, then homophoned, and removed from context…
Maybe this is me showing my age. Though I’m still under 30. So I don’t feel that old. But I yearn for the days when Christian conferences had descriptive names, names that didn’t need to be explained with a subheading, names that explained in a nice tight way what attendees could expect.
Names like the Queensland Youth Convention, National Training Event, Mid Year Camp, Katoomba Youth Leadership Conference. These names meant something. They may have been a triumph of substance over style. But so what.
Marketing can be about substance. I’d argue that communication/marketing is more effective when you know what you’re getting when you make a transaction.
Tell me what the following things are – from their titles:
- Stir
- Spur
- Thrive
- Engage
- Kickstart
- Grow
- Forge
- Refresh
- Twist
- Merge
- Transform
Some are better than others. Some of these verbs carry a pretty strong idea. None works without some sort of clarification that takes, time, space, and creativity (to link an obscure verb with the substance in an authentic way).
Disclaimer: I have been to many of these events and believe they are valuable. I enjoyed them, was stirred, spurred, transformed, refreshed, and engaged by them – I think they are valuable and worthwhile. It isn’t my intention to undermine the work people are doing promoting these – you should go to them because the events are good. The product is worth investing in. This should be the case with everything you choose to invest your time and money into… But the one word verb thing is cliched, and, in my opinion, wasn’t ever a great idea anyway.
I’m an equal opportunity offender – so if you’ve got examples from outside the organisations that I’m familiar with (or involved with) – feel free to share them.
One of the problems here is that you’ve got to invest a whole lot of energy into developing and explaining the concept behind the verb as it relates to your product, and if the product doesn’t match what you’re aspiring to, it very quickly becomes just another stupid product name.
And tell me – if not me – a guy conversant with Christian culture, engaged in the Christian scene, who likes camps and conferences – who are these titles for? Who do they appeal to. I don’t get it.
And that’s the problem – these names offer nothing except some sort of wishy-washy aspirational verb.
And where do we go next? Adverbs? Conferences called:
- Faster
- Better
- Stronger
- Higher
Enough. The conferences or events I’ve gone to and benefited from most in the last two years had such sexy titles as:
- QTC Preaching Week
- Piper in Brisbane
- Don Carson: Looking back, looking forward
Conferences rise and fall on the quality of their content – the quality of the speaker(s) and the relevance of the topic. Fancy names might help build a brand over the long term, but if the product quality drops your brand takes a hit. A hit it may not recover from. Personally I think you’re far better off having a strong brand behind a series of events, where people trust the organisation involved to put on something worthwhile. Investing in an essentially meaningless brand name is pretty short sighted. I think.
Plus everyone’s doing it. So it’s not cutting edge anymore. It’s blunt.
Why you must read Macarisms (if you don’t already)
Dave McDonald has been blogging his way through a battle with cancer – he’s apparently up to 80,000 words worth of reflecting on the fight, and his faith in Jesus as it goes on (hopefully for many years to come).
Dave has been faithfully serving Jesus in Canberra for many years. He’s a good, long term, family friend, a contemporary of my dad’s, and his blog is poignant, candid, and an incredible reminder of what this medium can be – it’s gospel centred and encouraging, it’s a must read for everybody, but of particular value for those who need to be reminded to pray for, and think of, those suffering from terminal or chronic illness, and thinking about how to care for, or experience, suffering when life goes in a different direction.
I’ve tried to write a post telling you to read his blog a couple of times – but words failed me. Which is, given the abundance of words stored in the archives of this blog, a surprise, for you and me both. The richness of Dave’s reflections, and the generosity of sharing them publicly, is something pretty special and encouraging.
His latest post – on the legacy of words that its increasingly possible for any modern person, especially a preacher, to build – is a fantastic example of the kind of things you’ll read at Macarisms…
“I’m keen to leave my children, and my children’s children, a legacy with my words. It’s kind of nice that each of them currently follow the blog and they’ll be able to read back over things once I’m gone. It’s pretty special that they’ll even be able to listen to my voice if they download talks. But it’s the content of what I say that’s important. My prayer is that I’ll leave a legacy that flows from my words and is supported by my life. I desire to point beyond myself to the one and only God who loves each one of them. I want to share the good news of Jesus, his life, his words, his death, and his resurrection, and show them why I believe it. I want to speak about the goodness of God in the face of suffering and evil, and show the true joy that comes from confidence and contentment in God.”
I hope that what I write on my blog, and elsewhere, gives people a pretty good picture of who I am, but ultimately I hope that it’ll achieve the purposes Dave articulates in that quote. I want people to know Jesus.
He ends with a powerful reminder that God has left us a living legacy in the personification of his word – Jesus, and the good news of the gospel.
“I know that even if I were to write books and archive my talks in the safest of places, there will come a time when my words are no longer remembered. That’s just the way things go. But there are also some words that will never be wasted, words that will always achieve their purpose, words that will endure and live forever. The Apostle Peter wrote to Christians in the first century…
23 For you have been born again, not of perishable seed, but of imperishable,through the living and enduring word of God. 24 For,
“All people are like grass,
and all their glory is like the flowers of the field;
the grass withers and the flowers fall,
25 but the word of the Lord endures forever.”And this is the word that was preached to you.
(1Peter 1:23-25, my emphasis.)
Get a pad: note this social media life lesson from a feminine hygiene company
Warning – if the use of the word “penis” offends you, or the thought of natural bodily functions like “periods” – then don’t read on, though it’s probably too late.
A guy, of course it was a guy, complained to women’s hygiene product maker BodyForm on Facebook because their mystical picture of a happy period didn’t match the reality when he got a girlfriend. His post got more than 90,000 likes.
Here’s what he said:
“Hi , as a man I must ask why you have lied to us for all these years . As a child I watched your advertisements with interest as to how at this wonderful time of the month that the female gets to enjoy so many things ,I felt a little jealous. I mean bike riding , rollercoasters, dancing, parachuting, why couldn’t I get to enjoy this time of joy and ‘blue water’ and wings !! Dam my penis!! Then I got a girlfriend, was so happy and couldn’t wait for this joyous adventurous time of the month to happen …..you lied !! There was no joy , no extreme sports , no blue water spilling over wings and no rocking soundtrack oh no no no. Instead I had to fight against every male urge I had to resist screaming wooaaahhhhh bodddyyyyyyfooorrrmmm bodyformed for youuuuuuu as my lady changed from the loving , gentle, normal skin coloured lady to the little girl from the exorcist with added venom and extra 360 degree head spin. Thanks for setting me up for a fall bodyform , you crafty bugger”
We loved Richard’s wicked sense of humour. We are always grateful for input from our users, but his comment was particularly poignant. If Facebook had a “love” button, we’d have clicked it. But it doesn’t. So we’ve made Richard a video instead. Unfortunately Bodyform doesn’t have a CEO. But if it did she’d be called Caroline Williams. And she’d say this.
The advertising company behind the this move, Carat, has explained their rationale…
“Yulia Kretova, brand controller for Bodyform said in a statement: “We found Richard’s post very amusing and wanted to continue the positive dialogue around periods that this generated. Working with the brand for five years, breaking down the taboo around Bodyform and periods has always been a challenge, and I hope that we have started to address this. Carat has created an original and uniquely personalized response, brilliantly PR-ed by Myriad, allowing Bodyform to quickly engage in consumer conversations in a meaningful way.””
It’s no secret that social media requires respond to criticism with personality – it’s much easier to do this when the criticism is humourous, because everybody wins – the guy who posted the initial complaint gets some attention and a brief moment of internet celebrity, the company comes off showing a human side, and we all get a laugh. Everybody wins.
It’s harder when the criticism is serious and substantial. Getting tone right is important – you don’t want to mock the people who are concerned about a big issue. And it pays to have developed a voice and personality for your online presence before you get hit with a big complaint, so that people can see you’re being consistent and authentic with your brand, and your dealings with customers, not fake.
Body Form smashed this one out of the park, it gives them something to build on, like Old Spice a few years back.
Probably the most helpful thing I’ve read on developing and maintaining a social media personality is the book Likeable, which I reviewed here, and another book, called Platform: Get Noticed in a Noisy World
But it doesn’t really help when the criticism is nasty, personal, or just down right wrong. All of these are frustrating. All of them happen on the internet with alarming regularity that leaves you despairing about the corporate human intellect. Treating people like they’re dumb, or responding in kind, is a pretty quick way to lose friends and alienate everybody.
This got me thinking about how I deal with criticism. I’ve been struggling with this in recent days – particularly some of the comments here, but I’ve been struggling with it for much longer – because I’m a creature of pride, with a quick tongue (and fingers, when it comes to typing).
It’s easy to talk about dealing with criticism well online – in my experience it’s incredibly difficult to do, especially when you feel like you’ve been involved in the criticism personally. I tend to write passive aggressive posts here, and try to respond to comments in a gentle way while gritting my teeth and wanting to reach through the screen and throttle the person who has dared to attack me, sometimes the anger and hurt comes through – but this is not the way. Responding with actual love and concern for the person you’re responding to is a better way.
I should keep these Proverbs in mind when I’m responding to people:
A gentle answer turns away wrath, but a harsh word stirs up anger – Proverbs 15:1
A hot-tempered man stirs up dissension, but a patient man calms a quarrel- Proverbs 15:18
This bit from James 1…
“19My dear brothers, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, 20for man’s anger does not bring about the righteous life that God desires.”
And this great bit from Romans 12…
14 Bless those who persecute you; bless and do not curse. 15 Rejoice with those who rejoice; mourn with those who mourn. 16 Live in harmony with one another. Do not be proud, but be willing to associate with people of low position. Do not be conceited.
17 Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everyone. 18 If it is possible, as far as it depends on you, live at peace with everyone. 19 Do not take revenge, my dear friends, but leave room for God’s wrath, for it is written: “It is mine to avenge; I will repay,” says the Lord. 20 On the contrary:
“If your enemy is hungry, feed him;
if he is thirsty, give him something to drink.
In doing this, you will heap burning coals on his head.”
21 Do not be overcome by evil, but overcome evil with good.
I’ve got to admit – part of me enjoys the idea that by responding in love you make the person who is attacking you feel uncomfortable, and in some way you’ve got to imagine the guy who wrote that post to Bodyform, while enjoying the response, feeling a little uncomfortable with both the attention he received, and the amount of effort the company went to to respond to his joke.
But the ultimate way to respond to criticism, joke or otherwise, is modelled by Jesus while he’s on the cross. Beside criminals – being taunted, having his clothes gambled for, dying (Luke 23:34).
“Father, forgive them, for they do not know what they are doing.”
I wish I was better at that.
My number one piece of parenting advice: The Jesus Storybook Bible
Parenting is fun. We love it. Getting advice about parenting, well, that’s a mixed bag. Some is helpful. Some is odd. Most is well intentioned. Some is revenge for the years of pain I’ve inflicted on other people’s kids.
Anyway.
Here’s my number one piece of parenting advice. Buy your child this kid’s Bible. The Jesus Storybook Bible: Every Story Whispers His Name
It’s a sensational example of why a Christ centred Biblical Theology brings the whole Bible together.
I am looking forward to Soph being old enough for me to complement it with pictures from the Brick Bible. I have the Old Testament already. And you can find the kids talks I did once with pictures from the online version of Judges in my Bible Stories for Boys tag.
Book Review: The Best Kept Secret of Christian Mission, John Dickson
I’ve found John Dickson tremendously helpful at just about every stage of my Christian life – even when he edited a magazine called Zed magazine that I remember reading as a kid. His books are helpful. His take on public Christianity is pretty paradigmatic for me, and his apparent commitment to excellence – particularly as manifested in his approach to scholarship, and the resources he produces – is something I aspire to.
This comes as a sort of disclaimer to be read to account for my bias in this treatment of his exceptionally useful book – The Best Kept Secret of Christian Mission: Promoting the Gospel with More Than Our Lips
This isn’t a new book, it has been around for a while, but we’re doing a series at church this term on connecting with people, where the book is suggested as a good way for understanding what evangelism looks like as a church family – it takes the pressure off a little bit, by lowering the bar – and treating evangelism not just as God’s work – which is a robustly reformed understanding of the task, but as the church’s work. A team effort.
My experience while reading this book was quite bizarre – almost an out of body experience. It was like I was reading my own thoughts written to me. This was scary, and somewhat reassuring. Though I hadn’t read the book until a month ago, this is largely the framework I use when I’m thinking about church, mission, and our role as individuals within those contexts.
My take on his foundational premise – that our lives, our whole lives, essentially function as a declaration of who we are, so we should think about that and live intentionally in a way that our lives are consistent with the gospel, in a way that promotes it – means I think it’s an incredibly useful resource, especially as it applies this concept to real life, it’s not abstract, and its incredibly well argued, with occasional references to the author’s PhD thesis, which I read a lot of for an essay once, and found equally helpful.
Here’s a lynchpin sort of paragraph…
“But perhaps the best kept secret of Christian mission is that the Bible lists a whole range of activities that promote Christ to the world and draw others toward him. These include prayer, godly behaviour, financial assistance, the public praise of God (in church) and, as already mentioned, answering people’s questions. All of these are explicitly connected in the Bible with advancing the gospel and winning people to Christ. They are all “mission” activities, and only a couple of them involve the lips at all.”
But wait. You say, observant reader that you are – this sounds exactly like that Sir Francis of Assisi misquote (h/t Gary Ware) that you don’t like: “always preach the gospel, when necessary use words” – you’ve said before that words are necessary. Thankfully, I’ve also said that I think a whole bunch of other stuff that communicates the truth of the gospel, deliberately, and alongside the use of words, also counts as word ministry (how we live/act, how we sing, multimedia, though I remain unconvinced about gospel mime).
I think words are necessary for word ministry, and for mission, but they aren’t the only part of our testimony. I think this book seeks to avoid people saying “words alone” – because our testimony will be much richer if we’re living them out, together, and letting people who are gifted in particular areas carry the load in those areas.
I like this quote from Augustine on the place of good works.
“Now of all who can with us enjoy God, we love partly those to whom we render services, partly those who render services to us, partly those who both help us in our need and in turn are helped by us, partly those upon whom we confer no advantage and from whom we look for none. We ought to desire, however, that they should all join with us in loving God, and all the assistance that we either, give them or accept from them should tend to that one end.”
Dickson is not denying that the gospel is words – he simply says we promote the gospel with more than words. Importantly he says this:
“Does this mean that people can start believing in Christ without hearing the gospel at all? No. As the apostle Paul makes clear, “faith comes from hearing the message” (Romans 10:17). First Peter 3:1 shows us that the gospel’s role in conversion is more complex than we sometimes realise. It is not enough simply to affirm that people are won to faith only through the hearing of the gospel. Let me explain. Leaving aside the important theological observation that all conversion is ultimately the enlightening work of the Holy Spirit, let me try and account for conversion from the human side of the equation, which is what Paul and Peter are talking about in the above texts. Humanly speaking, hearing the gospel is the necessary and sufficient cause of faith in Christ. It is necessary inasmuch as people cannot put their faith in Jesus without first learning the gospel about him. It is sufficient in that the gospel can bring people to faith all on its own—it needs no other factor (other than the work of the Holy Spirit). However, none of this means that hearing the gospel is the only cause of faith, or even that it is always the primary cause of faith. Other factors (on the human side of the equation) will frequently play a minor or major role in winning people over to the One revealed in the gospel.”
I could wax lyrical about this book and its benefits for a couple of thousand words – or you could just buy it and read it.
I’ll start with what I thought was a question I would have liked a bit more time spent on, or where I think something could be added – the first is his definition of the gospel…
“The gospel is the announcement that God has revealed his kingdom and opened it up to sinners through the birth, teaching, miracles, death and resurrection of the Lord Jesus Christ, who will one day return to overthrow evil and consummate the kingdom for eternity… Any account of the Christian gospel that does not narrate the basic content of the books we rightly call the Gospels does not deserve to be called a “gospel outline”. It might be a true and accurate statement of biblical truths—and, for that reason, valuable and useful for our hearers—but it is not the gospel that Jesus said must be preached to all nations (Mark 13:10).”
I largely agree. I think the best three word reduction of the gospel is “Jesus is Lord” – if it was six words it would be “the resurrection shows Jesus is Lord” – but reductions suffer because they are simplifications… I’d want to suggest that while this is an incredibly useful description of the Gospel, it kind of cuts loose the Old Testament, especially creation and fall – which, though I have hesitations about the predominant usage of 2 Ways to Live (seriously, how many other conversations do people walk up to somebody, and unless they’re a professional cartoonist, or playing pictionary, say “can I draw you a picture”), though I have hesitations about this use – starting the gospel account from creation and fall is, I think, an essential part of the gospel narrative, I think John’s gospel, in the prologue, agrees with me, as does Matthew with his fronting of the genealogy – so this insight isn’t precluded by the summary above. I just think making it explicit is useful.
God’s role in creation, as the sole author of creation, is the foundation of his commitment to the act of promoting the gospel, so it’s not absent from his thinking. He says:
“There may be different ways of expressing it but I think I would have to answer this question with the simple statement: there is one God. From Genesis to Revelation the Bible makes the resounding, unapologetic declaration that there is just one Creator and Lord of the world. It begins in the Bible’s opening line: “In the beginning God created the heavens and the earth” (Genesis 1:1). To ancient readers, this was not simply a sensible way to start a holy book. It was a huge swipe at the entire religious outlook of the time. The opening lines of the Babylonian creation story, Enuma Elish, to give just one example from the period, list no fewer than nine separate gods, each with its own part to play in the events leading up to creation. Saying that “God created the heavens and the earth” was tantamount to saying that no other deity was involved in the universe… If there is just one God in the universe, everyone everywhere has a duty to worship that Lord.”
Tying the motivation for preaching to the Lordship of Jesus, rather than to fear of judgment or as some sort of good work, is incredibly freeing – from guilt, and from any sense of obligation, outside of the joyful gratitude that being one of the people of the true Lord of the universe brings. This is very helpful. He says:
“We promote God’s glory to the ends of the earth not principally because of any human need but fundamentally because of God’s/Christ’s unique worthiness as the Lord of heaven and earth. Promoting the gospel to the world is more than a rescue mission (though it is certainly that as well); it is a reality mission. It is our plea to all to acknowledge that they belong to one Lord.”
To which I say: “Amen”…
I think this paradigm really helpfully anchors the good that we do – promoting the Lordship of Jesus should be behind our care for the environment, and our love of other people – we do these things because both creation and people are good objects to love, but we ultimately do them because we live for the Lord Jesus, not ourselves – and the act declares something about that Lordship. It’s a complex relationship. I think “we love because he first loved us” (1 John 4:19).
“Good deeds must never be thought of as a missionary tactic, a means of getting people onside before hitting them with the gospel (“throwing cakes to children”, as Emperor Julian would say). They are the essential fruit of the gospel. Good works must be done for their own sake, in obedience to the Lord. God’s grace proclaimed in the gospel finds its essential outcome in the godly life of those who believe the gospel. Nevertheless, it is precisely because good deeds are an essential fruit of the gospel that they so powerfully promote the gospel. Although we must not find ourselves “doing good” simply as a gospel ploy, there can be no question that Jesus expected unbelievers to observe our acts of love (for the world and for one another29) and through them to be convinced to worship the source of all love: “let your light shine before others, that they may see your good deeds and glorify your Father in heaven” (Matthew 5:16).”
He also says:
“Following the example of Paul and Jesus does not necessarily mean that we do what they did. It means that we live by the same flexible ethos, seeking the good of many so that they may be saved. Every aspect of our lives—including our social lives—can and should be directed toward the glory of God and the salvation of our neighbours.”
Being already convinced of the place of mission in the Old Testament – or the place it should have occupied in Israel’s approach to the nations – I found his stuff on Israel’s role as proclaimers of this truth convincing and helpful. Sadly, there was nothing that specifically supports my theory that the wisdom literature was a model of evangelism through participation in an international wisdom dialogue, as far as I know I’m still essentially alone there… but his understanding of how Israel was to promote the good news of God in their words, their life, their worship, and their distinctiveness from the nations is useful, and surely forms some of the working in developing a Biblical Theology of mission.
The sections relating to what it meant for Israel to evangelise by being Israel is, alone, worth the price of the book. This is one of the money paragraphs:
“Worship by the Book, Tim Keller of New York’s Redeemer Presbyterian Church writes: Israel was called to make God known to unbelieving nations (Ps 105:1) by singing his praises (Ps 105:2). The temple was to be the center of a “world-winning worship.” The people of God not only worship before the Lord but also before the nations (cf. Isa 2:1-4; 56:6-8; Ps 47:1; 100:1-5; 102:18; 117). God is to be praised before all nations, and as he is praised by his people, the nations are summoned and called to join in song. This pattern does not essentially change in the New Testament, where Peter tells a Gentile church to “declare the praises” of him who called us out of darkness. The term cannot merely refer to preaching but must also refer to gathered worship…
Passages like these illustrate just how natural it was for biblical writers to see corporate praise as public proclamation, as a type of evangelism. This doesn’t mean that all gospel proclamation is “praise” but it does mean that all true praise has the potential to be gospel proclamation, for in it we recount the wonders of Jesus’ life, teachings, miracles, death, resurrection and return.”
I love it. If you read this post – that won’t come as a surprise.
This leads to a particular approach to how church is conducted – it’s not about being seeker sensitive, but about being clear about who we are praising, about why, and concerned about how we conduct our gatherings – concerned for their quality.
“There are all sorts of reasons some of our churches have visitors – location, architecture, demographics and so on-but, in my experience, the most significant factor is the quality of the church service. By “quality” I do not mean the professionalism of the leader or the standard of technology and music. I mean the degree to which the congregation revels in its experience of praising God and encouraging one another…
I want to stress in the strongest terms that visitor-focused services are not an evangelistic necessity. Normal church meetings conducted exceptionally well will not only inspire the regulars; they will draw in visitors and, through the powerful vehicle of our corporate praise, promote the gospel to them.”
Perhaps the most controversial aspect of this book, in terms of its reception, and the bit that I took the most convincing on, is the question of the semantic range of the word “evangelist,” and specifically whether or not everybody has a responsibility to speak the gospel, not just promote it. Dickson’s take is interesting. I feel like he’s onto something. Especially because I’m pretty committed to the idea that the body is made up of different people with different gifts – but I feel like in the absence of other people gifted in evangelism, or in smaller manifestations of the body – people have to be evangelists, I don’t think this is something that Dickson would deny… but I can’t put words into his mouth, here’s what he says:
“We are involved in God’s mission, and so we must allow his Word to shape our part in it. The slogan “Every Christian an evangelist” has a noble purpose, but it is not a biblical way of speaking. For Christians in general—as opposed to evangelists in particular—telling the gospel to others (evangelism) could be described as the icing on the cake of mission.”
His argument essentially seems to be some people are icing specialists (evangelists), some people are cake makers (promoters of the gospel), and that it’s fine to just make cake because that’s where the substance is, and its the harder bit. I guess I’d want to say that everybody should be able to make the icing, and evangelists have to be pretty good at making cake too. Again. I don’t think he disagrees. His tips for picking those people who are especially called, or gifted, as evangelists are valuable – but I do think that each one of the characteristics (keenness to share the gospel, relate well to non-believers, Christian maturity, and clarity on what the gospel is – including speaking intelligibly) is something that all Christians should aspire to.
One other very minor criticism is only really relevant if you’re convinced that Bruce Winter is right about what Paul is doing at the Areopagus, in Acts 17, if his exercise is an exercise in wisely assessing the situation, and meeting a social convention for his audience, which expected to be introduced to “foreign gods,” while presenting the gospel, then I’d say Paul’s speech there isn’t an anomaly, but rather, an essential demonstration of his approach to gospel preaching. I’d argue that rather than simply being an apologetic to their concerns, it is a presentation of the gospel that adheres to how they expect to hear about new gods. But that’s not a point that in any sense undermines this fantastic book.
Perhaps the greatest challenge for me – personally – coming from a guy whose excellence I admire, as someone who is too often tempted to think that my own pursuit of excellence in evangelism will be what produces fruit, came in this paragraph…
“A few years after these strange days, I asked Glenda [the lady who led him, and many of his friends from school, to Jesus] what she put her “success” down to. Without blinking she answered, “Prayer. We prayed earnestly, regularly and specifically for your school, and the Lord in his grace answered us.” As an evangelist who is sometimes tempted to think too highly of skill, style and creativity in evangelism, her words were (and are) a salient reminder that the “harvest” is the Lord’s, not mine. The most basic gospel-promoting task, therefore, is not evangelism; it is prayer to the Lord of the harvest.”
This is really powerful stuff for anybody who thinks too highly of their own God given skills, and ability to think. I thoroughly recommend this book that you’ve hopefully all read already.
Things that kill: smoking, sin, being boring
I once bagged vaguely funny (or not funny at all) church signs for very rarely being “on message” or at all related to what goes on if the people the signs are for (passers by) choose to come through the doors of a church building. I was, perhaps, too dismissive, and my discussion with a guy from Outreach Media on that post presents a bit of a middle way… But my position hasn’t really changed all that much – most church signs are used poorly, and if they make Christians cringe, must be worse for outsiders.
I’m also not generally a fan of outdoor advertising – partly because it’s visual clutter, partly because in my opinion, unless you’re saturating a city with a very clear proposition to the people of the city, they’re a fleeting reminder of something people don’t care about – they’re intrusion marketing personified. Or boardsonified. They work for Coke – because Coke is in every shop you walk past after seeing the billboard, they work for people promoting longer lasting satisfaction in the bedroom – because they get media coverage for being shocking – and generally, they haven’t worked all that well for Christianity (thanks Harold Campling and the ACL). They do work if they’re attention grabbing and controversial, and an attempt to be part of a conversation that is actually happening – not the conversation you think is happening that people cared about 30 years ago.
Many churches have the capacity for outdoor advertising – be it a small sign, a letterboard, or a big space. It does not follow that all churches should use them. But if you’ve got the time and resources to think carefully about what you’re going to say, it’s the low hanging fruit of communicating with the people around you.
If you’re going to do them, you may as well do them well… While my preference would just be for clear brand information and a clear, and related call to action, something like: “This week here at church we’ll be looking at X – will you join us at TIMES” – but in a much more engaging, non-boring, non-templated way. The rationale for this approach is – statistically speaking the same people are passing by your church on their way to school, work, home, etc, so the sign outside your building is a long term visual presence for them, and if you can, over time, build the expectation that you’re not a weird cult, but are a church that tackles interesting issues in an interesting way, that will make their decision to come through your doors a little more informed.
I wonder if there’s something like the equivalent of a lectionary for church signs – where the whole gospel is communicated in a year, and if that could be made more winsome and engaging – maybe something like a catechism for church sign writers… but I digress.
This has, indeed, been a rather long digression. A setting of the scene, if you will…
A Sydney Church has cracked the pages of the Sydney Morning Herald for using this poster from Outreach Media.
Image Credit: Outreach Media
I have mixed feelings about this – I’m not sure, following the unfortunate issues of a few weeks back, that I want smoking and sin being associated so closely together. It’s a bit like Tony Abbott using the words “die of shame” – there’s going to be an immediate association drawn, especially when part of the argument is essentially the same, just with an explicit, rather than implicit, reference to the theological underpinnings.
But the story is pretty brilliant and engaging – and doesn’t draw the comparison.
St. Peters Anglican Church is on a highway. The sign is getting plenty of attention. I’m not sure how big it is, and how legible it is from the road – someone from Outreach Media might care to comment on that… but the “warning from the Bible” box is pretty gold.
Ignoring the response from the anti-smoking lobby – who used this as an opportunity to stay on message for themselves – this article is pretty brilliant, Andrew Bruce, the man on the ground at St. Peters, got a great opportunity to get some good quotes in, and he took it.
“Better to be a smoker that goes to heaven than a person who doesn’t smoke and falls under the judgment of God,” the Reverend Andrew Bruce said.
The billboard outside his St Peters Anglican Church, on the Princes Highway, is seen by about 40,000 cars a day, he said.
“Jesus is good news for smokers and non-smokers alike.”The health risks for smokers are not a patch on the prospect of eternal damnation, he suggested.
“One is eternal and one is only for this life; I think that’s the point.”
Love it. I love this endorsement of Outreach Media too – at first read I had a problem, but I’ll explain why I don’t think it’s a problem after the quote…
“Mr Bruce said the organisation’s posters and billboards, which some churches pay to use each month, were deliberately designed to attract attention.
“I think the biggest sin of the lot is being boring. If we put up a sign saying ‘Jesus loves you’ that’s what people expect us to say. You need to strike deeper than that and engage people or it’s here today, gone tomorrow.””
Yes. Being boring kills. You won’t get an argument against that in these parts… I’d rather see churches put up signs about Jesus love than signs that aren’t about Jesus at all – but this quote isn’t saying “we’ll engage by not talking about Jesus” but “we’ll talk about Jesus in an engaging way”… the first is a possible interpretation of that quote, but the idea that we’re to “strike deeper” not “strike elsewhere” is pretty critical, and a point well made.
What needs to happen for people to get over the idea that disagreement=division?
Why is modern thinking so binary? Why is every debate framed as a black and white issue of adversity where choosing a position means picking a team? It’s the case in politics. It’s the case in sport. It’s especially the case in the internal mechanisms of Christianity. And frankly. I’m over it. Life is complex. Life is a constant stream of sacrifice and compromise – tolerance even – so that we can love people despite our differences, not hate people because of them.
I don’t mean this in a wishy washy way – we are going to disagree on things, and though I’m sure some questions are more complex than others, there is, in most cases, a right answer, and in other cases, a better answer.
The answers we come up with to any problems are a product of the quality of the conflict, or debate, that produces them. Ideas are best clarified by criticism, by cutting out the rubbish, by considering new perspectives. Argument is part of the process. It’s profoundly part of being together, working together, and striving together.
This is profoundly, and obviously, true. Especially within teams, but also within, say, politics – a healthy debate where both sides are actually listened to, and both sets of political priorities (say – the concerns of employers, and employees) are properly considered – will produce better policy outcomes (though not necessarily from the perspective of the employer, or employee – because we act most naturally out of self interest. In fact, mitigating self interest, or special interests, is one of the best parts of healthy debate… And yet, there’s a certain stream of thinking so put off by the overly robust approach to argument, that equates disagreement with hostility, or put off by the sanguine approach to argument that merges all answers into no answer, that insists the answer is we must all agree on everything, if not at all times, at least in public – especially in the church.
This is dumb. It’s going to lead to a watered down and unhealthy church where the strongest willed wins. Where either the overwhelming will to move with the times, or the underwhelming will to stay exactly as things were 40 years ago, will win unopposed.
Disagreement, public disagreement, direct and robust public disagreement, is vital for the health of the church and its mission. Disunity can be unattractive – but disagreement isn’t disunity. Unless you say “this person is not a Christian” you’re ultimately not dividing over the issue that unites you – who Jesus is… so it’s not division. It’s debate. And the fact that we debate, in public, not only shows that we care, it brings others with us – others who are on mission with us, and others who are interested in what Christians think, and how they think, and how they make decisions.
Tone is important – speaking lovingly is important – but it’s not loving to pull a punch. It’s not loving to not express the seriousness of an issue in order to avoid the appearance of disunity. It’s like my old soccer coach used to tell me – if you’re in training and you go into a tackle with a team mate half heartedly – you’re both more likely to be injured. You put things in the wrong spot. Everything is askew. To continue the analogy – If all you do is train without tackling, the first time you’re properly tackled by an opponent will break you. But if you’re on the same team, you’ll pick the guy up after you smash him, and you won’t hold a grudge or be out to get him in a different context. Because hitting each other is part of the process of being on a team – and it doesn’t mean you don’t think you’re on the same team, and it certainly doesn’t mean you don’t like the person… if the principle is so easy to see in the context of team sport, why is it so difficult in the rest of life? Why are we so sensitive that at the first inkling that somebody might think someone else is wrong about something? Why do we assume that the only way to interpret any disagreement that is articulated is to assume the people who disagree don’t like each other?
It is, quite frankly, bizarre. And unhelpful. And, for Christians, profoundly out of kilter with what we know of how Christian community should work. As Christians our unity is in Christ.
Lets assume. For the moment. That the Bible is a public document – that it was written to be read as something other than private correspondence. Now read
The objection – that Paul rules out lawsuits amongst believers (1 Cor 6) – therefore any public disagreement is wrong – is an attempt to extrapolate a general principle from a specific example. I’d suggest this general principle is fatally flawed – and ruled out by 1 Corinthians itself. It runs counter to the fact that Paul is writing a public document that criticises the Corinthian Church on several fronts, and when he gets to the disagreement that’s happening in the church about food and being involved in temple life – he not only publicly takes a position (he takes the position that idols are nothing, all food is from God (1 Cor 8, 10), and they shouldn’t take part in emperor worship (1 Cor 10)), in what was obviously a public debate (the gatherings weren’t private, if they were, the Christians could have been charged as being a seditious and illegal association, he writes a letter to be read in the gatherings)… he also lays down the proper principles for disagreement – to make sure that unity in Christ triumphs over individual freedoms in those passages – he says do what is loving and doesn’t destroy people’s weak faith. He obviously doesn’t think discussing the disagreement, or suggesting a solution, is a threat to people’s faith – or that it should be.
He also names people who are doing the wrong thing, and spells out past disputes (Philippians 4:2, Galatians 2:11-14) where necessary.
Disagreement isn’t wrong. Public disagreement isn’t wrong. I’ve tried to make this case in many more words here…
Where those who have genuine concerns about debate have a point is on the question of manner – I don’t think the substance of a debate is the problem, provided both sides are representing one another clearly, and avoiding fallacies, is the problem if people are genuinely seeking the same goal, and operating from the same starting point. Wrong thinking should be sorted out pretty quickly by right thinking, all else being equal – this is the basis of our court systems, our democracies, and televised debates – unless there’s an unhelpful power disparity (which, incidentally there was when it came to law suits in Corinth), good and right answers should usually be reached, or at least. Adopting an unhelpful posture or manner is a rhetorical short cut, and it works. The reason strawmans, ad hominems, well poisoning – all those fallacies when you attack the person you’re debating, rather than the issue – the reason these keep being trotted out in arguments is because they are effective.
Tone matters. Paul makes this pretty clear in 2 Timothy 2.
“24 And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. 25 Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, 26 and that they will come to their senses and escape from the trap of the devil, who has taken them captive to do his will.”
Tone is a two way street. Or rather, charity is a two way street. One of the things that has struck me most about some of the criticism I’ve copped, public (in comments), or private (in rebukes sent to me personally) in response to what I thought was a fairly gentle and genuine post about Guy Sebastian was that the expectation that I should be nicer (based on assuming that I wrote sarcastically, which I didn’t), and that, in the case of the comments, this point was made in a fairly nasty way. It seems people will tell you in whatever way they see fit that you need to speak nicer.
It also seems that people don’t really like to read things charitably – several people jumped to the conclusion that I was sarcastically calling Guy Sebastian out, or picking a fight with him, over his decision to publicly describe where he’s at with God. That couldn’t really be further from the truth. It required a deliberately uncharitable reading of what I wrote, with little regard to interpretive tools like genre, context, tone, and intent – and with almost no interest in what I’m increasingly thinking is the essential interpretive tool – no regard to the ethos, or character, of the person producing the text. You can’t, I don’t think, assume sarcasm under every word on the internet. Sarcasm is usually indicated by context. I don’t think you can call somebody out on what they’ve written without first asking if they meant what they’ve written a particular way. I hope that when I read something I disagree with the interpretive mindset I bring to the table is “what is this person actually trying to say, what are the thoughts behind it, and what is the reading that puts their words in the best possible light?” I fail at this sometime. But it’s my goal. It’s a good rule of thumb for avoiding stupid quarrels on the Internet.
This isn’t the first time people have deliberately chosen to be offended – not necessarily at what I’ve said, but because I’ve said something that might cause division, or cause people to think that Christians aren’t united on every issue – there are several examples I could point to where I’ve written something that somebody doesn’t like, and rather than gently being corrected, I’ve been insulted, told I’m damaging the kingdom (in a relatively public setting), and then the clincher – unfriended on Facebook… Well. That was just one. Other people have just done the first two… sometimes publicly, sometimes privately. Pretty much based on some assumptions about what speaking graciously and lovingly is, and on what division is…
It’s all well and good to tell somebody to work on their tone – and I certainly need to be told that frequently, especially when I so often blog while I’m feeling passionate and engaged with some issue, rather than dispassionate and objective – but if you’re going to do that, it behooves you to make sure your tone isn’t just creating a prevailing sense of irony.
To conclude this rambling rant – I think a quote often misattributed to Augustine is a nice principle for writing, reading, and commenting on things as part of the process of conversation on the internet… and for thinking about how disagreement can happen without the idea that somebody is less than human or ‘the enemy’ simply if they happen to voice an opinion contrary to your own…
“In necessary things: unity, in uncertain things: liberty, in everything: charity.”
I no doubt need to work harder at this – but when I’m talking about other Christians, including the ACL, I assume they are Christians – and explicitly say that whenever it might appear that I’m bringing this into question – just Christians who are wrong. I assume they’re free to be wrong, but that I’m equally free to disagree – rather than unite with them, and I hope (though I often fail) to speak about people I disagree with, and read and interpret what they’ve said, with charity.
We’re not called to be united on every issue – we’re called to be united in Christ. This aspirational “unity on essentials, unity on uncertainty, unity on all things” mantra is unhelpful. We have our unity – most necessarily – in Christ. There are other necessary things, but without this foundation, they’re trivial. Unless somebody is questioning that unity or undermining its necessity some freedom to charitably disagree without one’s contribution to the work of the kingdom being called into question would be lovely.
That is all.
An Open Letter to Guy Sebastian about Jesus
Dear Guy,
I like you. Despite myself. I even kind of like your music. I can’t really admit that in public though, but you’ve essentially forced my hand here. Generally, I don’t really like the reality TV music career pathway, but you’ve proven yourself, your music has grown, and you’ve grown on me. I probably said or thought unkind things about your success in the past – and though you’ve never met me, I’m sorry about that…
I’m also sorry to hear that you’re “reconsidering your religion” as this article puts it – that’s a shame. But it’s not like people didn’t see it coming for a while – so it shows real integrity for you to acknowledge your struggles publicly. Thanks for doing that. It must be tough to disappoint the people who have invested lots in you on the basis of your “Christian” brand, but your honesty is refreshing.
Plenty of people will try to point out that not only would you be nothing without the God who gave you the musical talent that you rely on, but that you’d be nothing without the votes you won from Christians who like to vote for Team God, given the opportunity. I’m not going to go there – though I think God gave you your voice, he gives everybody life, breath, and being – and I think, all issues with the reality TV process aside, you’ve earned your musical career. So well done. You used to think this too. Remember when you told the ABC:
“I remember when I was young and um, and at Solid Rock and um, it was when I, I think I’d been to a few meetings already and slowly getting the point, slowly getting to this point where um, where kind of God sort of almost kicked me in the butt and said, you know, this is, this is what I’ve got for you and this is the future I have for you and you can take it or leave it.”
I’m sad to hear you’ve moved away from the spot you occupied during Idol, and the post Idol touring – you were so open about what your faith meant to you, and I always appreciated that. It has to be tough sticking with Jesus when fame, fortune, and opportunity comes knocking – especially in an industry where being a faithful ambassador for Christ, as Paul calls Christians, probably comes not just at a cost in terms of the things you have to say no to, but in the opportunities you might have to turn down, and the career sacrifices you might have to make – not to mention the pressure of consistently needing to turn the glory for your hard earned success back to God… The whole premise of “Idol” makes that difficult. But you were so humble, for so long, and I was really encouraged by that.
I’m sad to hear that you feel like you were lied to. It sucks when people lie to you, or manipulate you, especially when they do it while claiming to speak for God. The God card is no fun. I’m sorry if that happened, if you feel like your popular Christian personality was built on a lie.
You said:
“My views are more based on life and discovery and research than just what I’m told,”
“Because what I was told in regards to so many things was so wrong. I’ve gone from a place where I was told there was one way and only one way, to being more in a place where I don’t think anyone has the right to say what they believe is more important or more significant.”
I found that a pretty interesting take on things. For a couple of reasons… I also wonder why you’ve misrepresented people who oppose gay marriage like you have (you said: “I don’t think anyone has the right to tell someone who they can and can’t be in love with”), typically people who oppose gay marriage are saying something a little more sophisticated than that – they’re saying that being in love with someone isn’t actually the basis for deciding who can marry who… but lets get back to the lies you were told.
I’m really glad you’re interested in a journey of discovery based on research, especially when you say you still believe in God – that’s really the best kind of life – Augustine called it “faith seeking understanding” – I’d really encourage you to make sure you look at who Jesus was, and what he said, and whether the gospels are reliable – read the guys who don’t think that’s true, like Bart Ehrman, and then read the rebuttals… weigh up the evidence. Make a decision. The truth of Christianity hangs on whether Jesus was who he says he was, and did what people said he did – especially the resurrection. If you’re not going to buy that, then eat, drink, and be merry – because not only is Christianity not the way to God, there’s probably no way to God.
The person you’re really questioning when you were told there’s only one way to God is Jesus (well, you could question John’s account of what Jesus said too, but hopefully you’ve done that in your research above)… he says, in John 14:6:
“Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me.”
That’s a big claim. An arrogant claim. But it’s the claim Jesus makes about himself, not one that people thousands of years later have made up to make some extra dollars out of their church by twisting arms out of joints, or manipulating people with any sort of intolerance building fear mongering.
Jesus claims Christianity is the only way. I think you’re right that we mere mortals can’t claim that. We don’t have that sort of authority – we should probably approach any truth claims with a degree of humility and uncertainty, especially those based on a faith that other people don’t share (that’s probably got some bearing on the gay marriage debate)… if anybody has a right to say that sort of thing though – to make an exclusive claim – it’s the guy who claims to be the son of God. A couple of verses before that quote, Jesus calls God “my father,” and in the next verse he says if people have seen him, they’ve seen God – it’s that sort of position that means, if you take his claims seriously, we have to speak about him as being the exclusive way to God.
You know all this – you’ve believed in God for a long time, you’ve been part of a church for a long time, you’ve called yourself a Christian for a long time (I’m partly writing for other people here – who are wanting to figure out what Christianity means in the context of your statements). I hope you can separate the need for Christians to be tolerant of other beliefs, and the people who hold them, while politely and graciously disagreeing, from the idea that all beliefs are equally valid. Because they can’t be – some contradict each other. It’s a shame that disagreeing with somebody is so often construed as not loving the person these days, don’t you think?
It seems you’ve struggled with the relationship between individual views, and Christianity’s exclusive claims for a while. I read some things you said when you were a Christian, stuff like:
“I think at teenagers at Paradise, they get a real sort of fresh way of looking at God, there’s so many different views on what God should be or what He is and I think it’s a real personal thing, so, so people come to a youth group and they sort of find this freedom and find this um, almost like a, “Ah, man, this is not what I thought it would be like,” and they meet some great people and, and have some great worship and stuff like that and so, yeah.”
That sounds a lot like what you’ve said today.
But then I found this video. Where you said:
“I can search for the rest of my life, but I know I’ve found, in Christ, everything that matters to me. And he is the reason why I do everything I do. He has saved me from a time when I called out his name, and he came and he gave me purpose and he gave me direction. And you know because he lives, and because I know that… we celebrate today that he rose from the dead. And out of that grave he didn’t only become a man, but became a man that took all my sins, took all my worries, and I know I can face any day, no matter what comes, because he lives.”
That’s such a clear articulation of the gospel… you even sound certain there – based on your experience of God’s faithfulness to you when you called out to him. It’s sad that you’ve lost that. It’s sad for the rest of us – we haven’t just potentially lost a brother, but a guy who was prepared to publicly champion Jesus, and what being a follower of Jesus involves…
I just want you know that I prayed for you tonight. That God would give you wisdom as you seek truth, and that you’d find truth at the heart of Christianity – in Jesus – rather than in what other people have told you is necessary. I’m sure others are too. But again, thanks for your honesty – if people were more open about what they believed, and more prepared to have conversations about faith, conversation in our country would be richer for it.
In him,
Nathan
Famously good last words from Peter Jensen
Peter Jensen is leaving some pretty big shoes to fill in the Sydney diocese. His final speech to synod as Archbishop is a cracker – it’s a model of engaging with the problems of our world, and presenting Jesus as the solution.
“If the gospel contrasts so favourably with individualism in community, family and death, why is evangelism hard? Precisely because it is a spiritual matter and human individualism is the love of self which it takes the Holy Spirit to make us abandon. Our society is even more in the grip of a malign individualism than ever before and its resistance to all relationships and especially an all demanding relationship with God is powerful indeed. But there us another side to this. I think that many people are tiring of the fruit of individualism and want to know the God who brings order and family and acceptance and relationship into the community.”
“I have never had such good opportunities in speaking to people about Jesus as in the last few three or four years. Our theory of Connect 09 is true – there are people everywhere who would like to know the gospel and will want us to befriend them. In particular lay people are ideally placed to quietly but confidently share Christ and show what a difference he makes. It may be that the evils of individualism will become so apparent that the world will be more open to the gospel, especially a gospel which stresses love in the face of community and family breakdown and hope in the face of death. In the meantime we preach a gospel which offers a radically different view of the world. After all this Lord did seize another communications revolution and turn it to good. He did hear Tyndale’s last Prayer and he did open the King of England’s eyes and so we have our English Bible and so here we are tonight.”
I think this bit is especially nice.
“I see the gospel becoming visible in the media. We will engage with the ideas of this generation and refuse to accept the censorship which is so easily imposed on Christianity. We must find ways of putting our case for Christ and making it natural to speak about God in the general community. The large mail I received after the recent QandA program showed me that once the gospel is visible, Christians in the workplace can and will make use of opportunities.”
I still have some questions about why Sydney needs as many incredibly trained people for its mission, if it is the place where 1/5 of all Australians live, it’d be nice to see some sort of proportional approach to the distribution of reformed evangelical workers in Australia where the other 4/5 live (let alone globally) – but I realise that this isn’t how denominations, particularly Anglicanism, work.
Here are two pertinent comments:
“We have proliferated workers. Many denominations are declining in workers, with people becoming part time and being older. For us the reverse is happening. The biggest expansion of workers has been amongst the ordained clergy where the numbers have advanced by an astonishing increase of 26% from 480 to 604. Our workers are better trained and higher quality in gifts than ever before. Most parishes are now using teams of workers, including a very significant number of women.”
“Furthermore we have started to move forward in creating new parishes. For years we have been gently stagnating at around 260 parishes, quietly amalgamating the dying ones, leaving suburbs unpastored and letting buildings go. We have now begun to go forward, refusing to close parishes or amalgamate them without the hope of re-opening them in the future, finding new congregations and uses for buildings and doing what we had forgotten to do – inaugurate new parishes. This changed mind-set must be permanent.”
I’d say there’s an inefficiency at play here, and it might be based on the “small church in every suburb” mentality that appears to underpin some of the visions of the future, I’m not sure that this model of thinking about and doing church (ecclesiology) is necessarily the best fit for how modern Australians will meet Jesus (missiology), which the Archbishop suggests is his goal. I’m sympathetic for the need for small churches for the people who want small churches, but there’s a reason that corner stores are making way for big shopping centres. There’s something to be said for an “incarnational” approach to church – where being part of a suburb is how we minister to it, but I don’t think it follows that if a suburb doesn’t have a building with open doors operating in it that the church isn’t part of the suburb – especially if you’ve also got an incredibly able laity (which the Archbishop notes in his piece). This seems to deny most of the realities of life in modern Australia – we work, rest, play, and live in very different locations every day of the week.
I’m not sure that if every Christian in Australia adopted a completely fluid commitment to their time, resources, and approach to Christian community, in the interest of the gospel, that the current lay of the land would be what we’d produce – in terms of how we think about what we do on a Sunday, who does what, and where it’s done. I’m certain there are essential aspects of our ecclesiology that don’t make way for “contextualisation” – like clear articulations of the gospel in everything that we do, and some space for the sacraments, but I’m not sure that reproducing more of the same is the best response to the changing Australian landscape. But I’m open to being convinced otherwise.
In the last 15 years I’ve been part of a small and very faithful suburban church, a small and faithful rural church, a medium sized church in a regional centre, and two bigger and equally faithful churches seeking to reach bigger pockets of a city – and while God works through his gospel amongst all this faithfulness, and we should prayerfully expect him to, the economies of scale in the bigger churches create opportunities that were less than a dream in those smaller ones.
I’m very thankful for the Archbishop’s faithful and gospel centred approach to his work in the last ten years, he’s going to be incredibly hard to replace – his performance on Q&A recently is fairly typical of the way he’s discharged his responsibilities with the great gifts God has given, and he’s certainly (along with a couple of others) the model I look to, and point to, when it comes to engaging our culture with the gospel… but as an outsider looking in (albeit with incredible vestigial, substantial, and direct and indirect ties to the work of the diocese in the past, and the Jensens and others in particular) – I’d love to see the Sydney Diocese think a little bigger, and a little differently about the work of the gospel in Australia.
World conquering ducks: A potential reason not to home school
This must surely be a joke. I’m assuming it is. The alternative is just too bizarre to fathom. There are much better arguments against gay marriage than this… This is from, allegedly, a 14 year old New Zealander.
Off to camp
I’m speaking at a camp this weekend. I’ve never spoken at a camp before – I’ve never even written a series of talks before, my sermons have been one offs in other people’s series, or stand alone deals. So it’s been fun.
I’m preaching on 1 Corinthians. All of it. In three talks. I’ve also never written talks this long before – they asked for 40 minute sessions, I reckon they’ll get two 30-35 minute talks, and one 25-30 minute talk. Who doesn’t want extra free time on a camp?
It’s for a couple of Brisbane based Chinese churches, for their youth and young adults. I’m summing up the book as Paul’s guide to cross-shaped living, and the talks were billed as “Cross-shaped Succes”…
Anyway. Here are some of my slides – no idea if these are getting recorded, and the hours that went into my three keynote presentations will be wasted if I don’t share…
These ones have cool stories attached…
Meghan Vogel picked up the girl who was in the spot ahead of her in their 3,200 metre race, when she fell over 20m from the finish line, carried her to the line, and put her across the line first (though they were the last two to finish – Meghan had won the 1,600 metres race the day before). She did it because she puts Christ first (her words).
This is “Team Hoyt” – Rick Hoyt, Dick Hoyt’s son, told his dad he wanted to run a marathon – they’ve now completed 1,000 long distance races since 1977.
These ones have puns.
The Presbyterian Church of Queensland on gay marriage
For the last 18 months or so my friend and co-worker Dave Bailey and I have been on the ethics and communications committee for the Presbyterian Church of Queensland. This committee is now called the Gospel in Society Today committee. Because everybody likes an acronym if you get my gist…
Our committee recently drafted this letter to Julia Gillard, CCd to Tony Abbott, on the issue of Gay Marriage. I think it’s fantastic. For obvious reasons. I wasn’t sure if I could post this – but Dave has on his blog – so it must be ok…
The thinking and wording in this letter reflects a changing emphasis that will go into a redrafted position paper on homosexuality and gay marriage at some stage in the near future.
I think one of the slight weaknesses of this letter is that it is potentially legislatively short sighted. I’ve said before here, and elsewhere, that we might need to shift the goal posts a little, by explicitly, rather than implicitly, arguing for our right to continue “discriminating” within the boundaries of the church when it comes to how we choose to define marriage, and the marriages we choose to celebrate, or officiate over.
What do you think?
10 propositions on the relationship between church, mission, and worship
This semester at college, in the wisdom of our curriculum setters, I’m doing some nicely overlapping thinking across three of my subjects – Church Ministry and Sacraments, Christian Worship, and The Modern Evangelical Movement . This is my attempt to integrate some of that thinking and give you some of the fruit of the grunt work I’ve put in on a couple of essays. I’ll post those essays at Venn Theology at the end of semester if you’d like to read more…
1. It starts with God – God is a relational God – both internally, within the Trinity, and externally – on his own mission – the Missio Dei (Mission of God in Latin). This mission is to gather a people to himself, who will glorify him for eternity – and he conducts this mission by sending Jesus and the Holy Spirit into the world.
2. The Church is on a mission from God – The church is the gathered people of God. We are instruments of God’s mission. United with Christ, equipped by the Spirit to take part in the gathering of God’s people. The church is a divine pyramid scheme – it exists to grow itself. Our union with Christ has an “incarnational” pay off, where when we act together as the Body of Christ we are being like Christ to the world around us. Mission is one of our primary tasks as a church, some have suggested mission is our human focused task, while worship is our god focused task,
3. This mission involves the proclamation of the Gospel in word, deed, and “being” by a priesthood of all believers– perhaps, after reading John Dickson’s Promoting the Gospel this week, “the promotion of the Gospel” is a better category. But we’re all on mission together. This mission will necessarily involve words, but it will also involve demonstrations of the truth of the gospel through how we relate to one another and the world around us as the people of God.
The church’s participation in mission to the world began in earnest with the calling of Paul (Acts 9:15), who defines his mission, which he invites his churches to partake in, as preaching Christ to those who have not heard (Romans 10:14-16, 15:17-21), as Christ’s ambassadors (2 Corinthians 5:20, Colossians 4:2-6), to bring them to faith (Romans 10:17, 16:25-26, 1 Corinthians 9:19-23), and present them mature in Christ (Colossians 1:25-29).
The church is called to be different (Col 3:1-17, Romans 12:2, 2 Corinthians 3:18), and its conduct and ‘being’ is a fundamental part of its mission (John 13:35, 17:14-18, 20-23, 1 Peter 2:12, Matthew 5:14-16, Romans 12).
Some see social transformation as the content of evangelism, emphasising the incarnation and conflating “setting the oppressed free” with “proclaiming good news” (cf Luke 4:18-19) – but the preaching of the good news is what truly frees the oppressed.
4. While how we do and think of church (ecclesiology) and how we do and think of mission (missiology) are very closely related – they must be distinct – we can’t collapse them into each other. Many modern “missiologists” see the church exclusively as a tool for mission, so the social context of the church shapes church. If the church is incarnational, and is an entity equipped by God to do certain things (teach the gospel, administer the sacraments, “worship”) – then there are certain things that are non-negotiable even if they’re culturally weird. This is particularly true because part of how we define the church is by looking to the New Creation – where there is no mission to expand the church because the people are already gathered.
5. The Reformers worked with a “mother” analogy for the church. This is helpful. Though mission wasn’t a big deal during Christendom, and was more the role of governments who were understood as God’s tool for expanding the Christian state, the idea that the church is simultaneously responsible for “begetting” the faith of believers and nurturing believers is helpful – especially in the light of discussions and debates about who Sunday gatherings are for – where a dichotomy between serving believers and serving seekers has been unhelpfully pushed in recent times.
6. Mission is worship. If worship is magnifying the work of God as we praise, glorify and serve him, and involves the sacrificial giving of ourselves and our gifts for others (which I think is the definition of worship) – then mission is a form of that. Perhaps the ultimate form of that in our time and space – though this changes in the New Creation. Participation in the mission of the church, as a subset of the mission of God, can be understood as an extension of the God glorifying purpose of each individual believer for which he has given us gifts that we are to use to build the body.
7. Worship is God focused, but involves being “poured out” in the service of others – Paul frames glorifying God, worship, and service, as using one’s gifts to serve others (Romans 12:1-12, 15:14-17, 2 Thessalonians 3:1-5), and sees preaching the gospel as his service and priestly duty (Acts 20:19-27, Romans 1:1, 15:16, Ephesians 3:17, 1 Corinthians 9:15-18, Colossians 1:23-29, Titus 1:1).
God gathers his people to pour them out as gifts for others (Romans 12:1, Ephesians 4:1-16 (Especially if, following Carson, the church is understood as the “host of captives” cf the Levites (Numbers 8, 18)), Philippians 2:17, 2 Timothy 4:6).
Spiritual gifts are used in the service of others, to produce maturity (Ephesians 4:8-16, Colossians 3:12-17, Romans 12:1-16, 1 Corinthians 12, 14), and to proclaim the excellence of God amongst the pagans (1 Peter 2:9-12).
The language used of the church in these passages is the language used to define worship.
8. Worship is mission. This does not necessarily follow point 6, but when point 7 is introduced the argument becomes a little easier to make – the way the church worships God functions as a testimony to others, and thus, alongside point 3, leads to the conclusion that our explicitly God focused worship of God is part of our mission. Because it is part of who we are as God’s people, and who we are as God’s people is part of our mission. This is not its only function – because it is part of what it means to truly be human (if the chief end of man is to Glorify God and enjoy him forever), and we will continue worshipping after every knee has bowed to Jesus, and in the throne room of God after judgment – where there are no non-Christians to gather. But in the here and now – our decision to not worship ourselves, or our idols, is part of our testimony to who God is – and is the only right response to the gospel of Jesus’ Lordship.
9. So, Corporate Worship – the stuff we do when we gather – is also mission. The tasks of the church – preaching, the sacraments, and ‘worship’ (in the what we do at church sense of the word) – involves making a clear and appealing presentation of the gospel of Jesus. Clarity requires some form of contextualisation. Paul’s argument in 1 Corinthians 14 seems to base the unbeliever’s response to the gathering in their ability to perceive the truth of the gospel in the clarity of the gathering – corporate worship, the sacraments, and identity shaping orientation in the form of the Sunday service achieve this goal, and simultaneously the goal of worship and mission – when they involve the gathered people of God sacrificially serving one another with their gifts in a manner that clearly demonstrates and declares the truth of the gospel of the crucified saviour. Both aspects of the “mother” role of the church are accomplished in this manner.
10. Clarity on what the gospel is, what mission is, and what worship is, should nurture Christians and encourage them to worship with all of their lives, by being on mission with all of their lives. The Sunday gathering of the church should do this, thinking of the church as the permanent community of God’s people, on a permanent mission, rather than just God’s people when they gather, and missionaries when they’re outside the walls of the gathering is also helpful.
None of this seems all that controversial unless you spend a bunch of time reading stuff by people who disagree with points 3, 4, 9, and 10. Most Christians agree with 1 and 2, while 5, 6, 7 and 8 are matters that are settled by how one understands what the church is, what the gospel is, and what worship is… the methodology I used in coming to these conclusions was largely to start with a look at how the Bible develops the concept of what it means to be the people of God, and how this people is called to interact with God, with each other, and with the world around them.
I think this is a pretty useful way of thinking about life, and church – and even stuff like music – does anybody have any qualms with the logic?