Calvary Chapel, a ministry and movement I’ve had the privilege of both growing up in and serving with for more than 20 years, is now facing the most significant transitional changes that it has in all the time I’ve been associated with it. With the passing of Pastor Chuck Smith a week ago, the changes will [now] be far more apparent, but they have actually been going on for the better part of the last two years.
Just over a year ago, the internal leadership structure of the Calvary Chapel changed with the creation of the Calvary Chapel Association, and as of yesterday, Pastor Brian Brodersen was chosen to be Pastor Chuck’s successor as the Senior Pastor of Calvary Chapel Costa Mesa. While it remains to be seen what this change at Costa Mesa will mean for the larger Association, I find myself very optimistic about the future of Calvary Chapel. Why?
First, Pastor Brian is (in my humble opinion) the right man, at the right time. He has faithfully served as an associate/assistant to Pastor Chuck for the last thirteen years. In addition to his faithfulness to Pastor Chuck and CCCM, Brian has a genuine passion for foreign missions and a clear commitment to the younger generation of leaders coming up in CC. In my experience—primarily at conferences domestically and abroad, and on occasion at Costa Mesa—Brian has proven to be one of the most approachable senior leaders I’ve encountered in Calvary. He takes the time to be available to those seeking counsel and prayer, and has thus proven himself a pastor, not only to the members of CCCM, but [also] to the missionaries and pastors of the greater Calvary Movement.
The second reason that I am optimistic grows out of an observation I had from outside of Calvary this week.
This week Exponential held its first West Coast Conference in Orange County. I had the privilege of meeting with some of the Exponential and Leadership Network leaders to discuss church planting and the Calvary Church Planting Network prior to the conference; and then I’ve tuned in (online) to several of the sessions throughout the week.
The theme for Exponential West has been DiscipleShift, and while the sessions from pastors such as Miles McPherson, Larry Osborne, Rick Warren, Robert Coleman, and many others have, been substantive, I have found it interesting that much of what is being presented as the new discipleship paradigm in American Christianity, has been standard Calvary Chapel practice for 40+ years. No, it has never been branded, packaged and promoted by Calvary, but for more than 40 years, it has been our practice. Thus, Calvary Chapel is, in a number of ways, still ahead of the curve and continuing to reshape American Protestantism. And, if Calvary can maintain the consistency of simply teaching the Word of God simply, loving God, loving others and making disciples, it will do so for many years to come.
Last week I traveled to the East Coast as a representative of the Calvary Church Planting Network at a Calvary Chapel Pastor’s Conference in Florida. In so doing I was honestly amazed by the scope of the Calvary Chapel family of churches. Walking onto the campus at Calvary Merritt Island was — quite honestly — like walking into a room full of strangers. Although southern hospitality was truly on display, I [personally] knew only about 6 people at the conference, and 3 of them were representing ministries from my church. This was a totally foreign experience for me, as every conference I attend on the West Coast is like a family reunion. In fact, I’d say that the primary reason I attend such conferences is to interact and fellowship with brothers I do not get a chance to see often. Those are wonderfully refreshing times. The South East Calvary Chapel Pastor’s Conference was a refreshing time too, but in a different way.
I was genuinely refreshed by the breadth of Calvary Chapel. There are hundreds and hundreds of Calvary churches throughout the nation (and the world), many, if not most of them are very small community fellowships. Their pastors are down-to-earth normal guys who stepped into the ministry as unlikely candidates for pastoral work. Their backgrounds typically have more to do with manual labor than ministry training, but by God’s grace and the work of the His Spirit, these men have become shepherds of God-seekers who are growing in the grace and knowledge of the Lord and Savior.
I was also struck by the importance of reaching out to those who may not know anyone or are significantly disconnected from others, with like DNA, in ministry. In San Diego County (where I serve as a pastor) there are upwards of 50 Calvary Chapel’s. Fellowship with others in the work is not just a phone-call away, but a 5 or 10 minute drive away too.
While there I met Pastor Fred, from Calvary Chapel Okeechobee. He and his wife started the church and when looking for a house in Okeechobee they happened upon an old church with a parsonage that was right in their price range. So, they bought a home and with it a meeting place for the church that [literally] is their home. They serve in a community with more cows than people, or so they said. I’m sure it’s true too. It’s there on the north shore of Lake Okeechobee — a lake you cannot swim in cause the gators would get you. I had no idea there was such a place as Okeechobee, or a Calvary there, but there is; and I’m sure there are hundreds of other Okeechobee’s and Pastor Fred’s in Calvary. They’ll probably never speak at a conference, and probably wouldn’t want to if they were asked asked, but they are faithfully serving and laying down their lives for Christ’s Bride.
For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do.
– Hebrews 6:10
I was flipping through an old book on my bookshelf the other day and stumbled upon this section dealing with maintaining a middle-ground position on divisive theological points. Personally I appreciate such a humble orthodoxy.
Some people object because they feel that I gloss over certain passages of Scripture, and they’re correct. But glossing over controversial issues is often deliberate because there are usually two sides. And I have found that it’s important not to be divisive and not to allow people to become polarized on issues, because the moment they are polarized, there’s division.
A classic example is the problem in our understanding of the Scriptures that refer to the sovereignty of God and the responsibility of man. The Bible actually teaches both, but in our human understanding they’re mutually exclusive. People who become divisive on this issue claim that we can’t believe both, because if you carry the sovereignty of God to an extreme, it eliminates the responsibility of man. Likewise, if you carry the responsibilities of man to the extreme, it eliminates the sovereignty of God. This mistake is made when a person takes the doctrine and carries it out to its logical conclusion. Using human logic and carrying divine sovereignty out to its logical conclusion leaves man with no choices.
So, how are we to deal with rightly dividing the Word on the sovereignty of God and the responsibility of man? We need to believe both of them through faith, because I can’t keep them in balance by my understanding. I don’t understand how they come together. But I do believe them both. I believe that God is sovereign, and I also believe that I’m responsible and that God holds me responsible for the choices that I make. I simply trust God that both assertions of Scripture are true.
Don’t get polarized. Don’t let the people get polarized. The minute you do, you’ve lost half your congregation because people are split pretty evenly on this issue. So if you take a polarized position you’ll lose half of your congregation. Do you really want to lose 50% of your congregation?
– Chuck Smith
I love how imaginative my kids are. Ethan (4 years old) and Addie (soon to be 3) have super vivid imaginations (I’m sure Eva does too, but she’s only just turned 1).
The other day while driving home from Costco we had one of their movies playing in the back seat. During the “moral of the story” wrap-up the main character told the kids, “You see you don’t have to be a superhero to help people.” Without a second thought Ethan quietly responded, “Yes you do.” In his mind you do, and in his world we are all superheroes. In fact, if you were to ask him which superheroes we are… I’m Mr. Incredible (he’s a smart boy), Andrea is Firestar (he made that one up), he is Spider-Man (or Ironman, or Captain America), Addie is Elastagirl and Evangeline is Dash. Ethan has a vision. He lives his vision and he loves to bring others into it. Bringing others into your vision is what impartation is all about.
In my last post on developing vision I spoke of casting the vision to those leaders closest to you for the purpose of moving it from the general to the specific. Although some aspects of development carry over into impartation, impartation is the real incarnation of vision in the hearts of others. At this stage the more specifically formulated vision that has been developed in step two is now imparted to the larger body so as to make the idea a reality. At this point there are three important steps in birthing the vision in the hearts and minds of the body.
REMIND the people of what God has done previously. At the beginning of each year at CCEsco I spend 2 to 3 weeks imparting vision for what is on the horizon and I always begin first by reminding the body of what has happened in the previous year. I share how the Lord has provided for the work and opened new doors of opportunity. I remind the body of what they gave in support of the work and how that has practically impacted our community and the world; and we take time to remember some of the lessons we’ve learned as a result of what we’ve seen and been apart of.
Once we’ve taken some time to rehearse what God has done and is doing, I then ARTICULATE the vision of what God has called upon us to do in the new year. This articulation is not an in-depth treatise on every detail of the vision, but rather a simple overview of what we’re desiring to accomplish by God’s grace. As much as possible I believe that it is important to be as concise and precise in communicating the vision as the details of it can be expressed more fully later. Think of impartation as a form of inception.
As you rehearse what God has done and articulate what He is preparing to do it is essential that you then ELICIT a response from your hearers. In so doing it is important that you provide easy on-ramps for them to step into the process of making the vision a reality. Don’t just paint an abstract picture of what could potentially be, but provide practical ways in which the body can participate.
In Exodus 25, as Moses was still receiving the vision for the tabernacle, he began to impart the vision to Israel and prompted their involvement by requesting an offering. This offering was the initial spark that involved and employed their participation in making the tabernacle a reality. It [the offering] gave the people a practical way in which they could be a part of the birthing of the vision.
For many Evangelical Baby Boomers the word Millennial is connected to the “End Times.” This is largely due to the fact that one of the hallmarks of American evangelicalism in the last 50 years has been a vivid end times discourse. But in our 21st century American Lexicon, Millennial has a greater connection to the up-and-coming, and now largest Generation in American history than it does Eschatology. Millennials, those born [approximately] between 1980 and 2000 are beginning to come into their own; and as they are, it is creating an interesting dichotomy in the landscape of American Christianity. And the discussion of eschatology is one sphere that is sure to cause a stir.
I came late to the eschatology party. Hal Lindsey’s “The Late Great Planet Earth” came 10 years before I was born. My introduction to the “End Times” came while I was in High School when Tim LaHaye and Jerry Jenkins’ fictional thriller series “Left Behind” hit the scene. In fact I remember very well being introduced to the series while on a family vacation the summer after I graduated from high school. I read the first 3 books in 3 days, which for a dyslexic who just graduated from high school vowing to never read another book, was a near miracle. Admittedly, the whole thing read like fiction, as that’s what “Left Behind” is. But the thought of what it presented actually happening blew my mind. I had been taught during the several years preceding my reading that these sort of things were soon coming to the planet nearest you… i.e. this one.
Before I continue, let me affirm my belief in the rapture of the Church. I absolutely hold a futurist position on Bible Prophecy. I, like virtually all orthodox Christians, look forward with hopeful expectation to the second coming of Christ. But as one who lives on the bridge between GenX and Millennials (decidedly closer in identification to the later) I find that interest in these things, both in myself and among my peers, is not as it is among Boomers. The lack of interest is evidenced by the fact that prophecy conferences and updates are not greatly attended by 20 and 30-something’s. Unfortunately, I’ve encountered a concern among our Baby Boomer brothers, that our lack of interest indicates a departure from the teaching. It doesn’t, not necessarily. In conversations with peers I think there are a number of reasons for this change.
First, there is a concern for what appears to be a hyper-escapist bent in many Christians when discussion of the rapture comes up. The view that seems all to common is one that says, “The world is sinful and getting more evil. America is not as Christian as it once was. Tribulation is coming. I can’t wait for Jesus to come so we can get out of here!” This view also seems to carry with it a glee over the [apparent] worsing conditions in the world, as these somehow hasten the “end.” Right or wrong, these are the [anecdotal] observations I’ve encountered.
It is true, in the last days perilous times will come; the love of many will grow cold and wickedness will abound. But Millennial Christians are unwilling to sit as idle spectators watching with little to no engagement. The words of the lepers in 2 Kings 7 come to mind.
“Why sit we here till we die”
2 Kings 7:3
Secondly, the teaching that is sometimes presented in support of pre-tribulational rapture doctrine highlights and amplifies the cataclysmic doom and gloom that will come post-rapture, with very little concern for the billions of lost who will be left behind to suffer that doom. In other words, evangelistic fervor does not appear to be the immediate bi-product of the teaching. If it is truly believed that these things will soon come to pass, then our response ought to be overwhelmingly evangelistic.
Furthermore, the question arises, “If it is supposed that pre-tribulational rapture teaching produces a greater awareness of the imminent return of Christ, and therefore a more acute righteousness, then why aren’t followers of this view living more righteously?” It is clearly taught in scripture that expectation of Christ’s appearance should inspire righteousness (2 Peter 3:10-13). But if such is not evident in many that affirm the teaching, then it is only right to ask, do they truly believe what they affirm?
Thirdly, many Millennials want to know what the proper (i.e. biblical) response should be to the current conditions of the world in light of the rapture and ultimate second coming of Christ? What does it mean for us as the body of Christ, today? Beyond pursuing personal righteousness, how should we respond to sin and suffering, pre-rapture? Questions such as this are the driving force behind initiatives that push for social justice, equality and modern abolitionist movements. Responses that only highlight the increase of wickedness as the end draws near are inadequate.
Fourthly, Millennials are tired of modern predictions as to the timing of the rapture. If Jesus said, “It’s not for you to know,” (Acts 1:7) then Millennials are fine with not knowing. In fact the mysterious nature of such things adds to their intrigue. Insistence upon perfect knowledge or understanding of things that are clearly mysterious (interesting concept, right?) is the height of arrogance. Millennials greatly respect a humble orthodoxy concerning things that are unknowable or where there is considerable disagreement.
Finally, Millennials are concerned by what appears to be a blind and blanket support for National Israel by many American Evangelical leaders. While pre-millennial Millennials recognize God’s future plan for His people under the Abrahamic Covenant, they question uncritical or unilateral support, which is sometimes financial, of the Israeli Government and Military. Such support often turns a blind eye to Israel’s open rejection of Jesus and is typically justified by the use of Genesis 12:3. At hand is not a question of whether or not God has a future plan for Israel, but rather does Genesis 12:3 mean the wholesale support of all things Israel? Or, is blessing/cursing Abraham more oriented toward Messiah and not National Israel? Let me be clear, these questions do not mean that I do not support Israel’s right to defend herself when threatened or assaulted; nor do I deny the holocaust or condone the terrorist actions of Hamas, Hezbollah, or others against her.
I highlight these issues so as to point out that millennials do not necessarily have a problem with the idea of the rapture itself, rather the over-emphasis of it, the way it is often presented and the implications of the teaching. Millennials have more of a Matthew 24:36-25:46 focus when it comes to the end times than do many of their Boomer counterparts. What do I mean? Boomers have often focused on the conditions preceding the rapture, the rapture event itself and the tribulation post rapture; whereas Millennials are more interested in our response to the teaching of the rapture and the conditions of suffering and sin in the world now. Essentially, millennials are more interested on ecclesiology over eschatology.
The ramifications of this reality are clear. The only prophecy update necessary for Millennials is “Jesus promised that He would return, He has yet to do so, there remains much work to do till He does, how shall we then live?”
“For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. — But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. — (For we walk by faith, not by sight:)— But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. — For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? — O thou of little faith, wherefore didst thou doubt? — ..for whatsoever is not of faith is sin.”
Romans 1:17 • Hebrews 11:6 • 2 Corinthians 5:7 • Matthew 6:33 • Matthew 16:25-26 • Matthew 14:31 • Romans 14:23
Comfort is the enemy of growth. Yet we live in a society that works overtime at eliminate any and all discomforts. Certainly, I know no one that enjoys being uncomfortable, least of all myself. I’ll readily admit my own aversion to discomfort, but at the same time I recognize the absolute and total necessity of living and walking by faith, which is tremendously uncomfortable.
It was nearly 10 years ago that the Lord impressed upon me a very simple, but an important truth of pastoral leadership. As I prepared to step away from a ministry I loved and knew well to serve in a country I’d never visited, with people I’d never met, in a church I knew little about, I realized that I can never expect those I lead to take discomfiting steps of faith if I am unwilling to be a pattern of doing so myself. As I’m sure many of our readers are acutely aware of — or can imagine — it is extremely easy to become excessively comfortable in church ministry. Especially in an established church. To step away from that is, well, uncomfortable.
I am truly grateful for the wonderful examples of faith that are all around us. I’m thankful that the Hall of Faith doesn’t end at Hebrews 11:40. I thank God for individuals, whom I am blessed to call my friends, of whom the world is still not worthy of. Ones who leave the comforts of home or the shelter of “established ministry” to heed the call “Whom shall I send, and who will go for Us?” Those that leave family and friends to plant churches in the Philippines, to bring the Word to Mozambique or healing hands to Israel. Those that live by faith, trusting God for provision and in so doing observe firsthand that God is indeed worthy of our complete confidence and devotion.
With each passing year my conviction fortifies. The church must observe in her leaders a willingness to take a risk. Calculated as they may be, risks (i.e. steps of faith) always involve some level of hesitation or fear, and present the possibility of failure. Be that as it may, God is still able to do exceedingly abundantly above all that we ask or think, according to His power that is at work in us.
So, get out of the boat… what’s the worst that could happen?
There arose another generation after them, which knew not the “Jesus People,” nor yet the works which they had done…
My three and a half year-old son, Ethan, is nearly four feet tall. Over the last month his voracious appetite has returned and he’s been in need of an afternoon nap again too. Last week he woke up complaining of pain in his legs; he refused to walk and wanted to be carried for much of the day. It’s not easy lugging a 50 pounder up and down stairs, nor explaining to him that he’s experiencing growing pains. Every Christian movement (denomination) has growing pains too. As a matter of fact, every organization experiences transitional tension.
I was completely unaware, when I stepped into the ministry 14 years ago, that the movement with which I’m associated was entering the throes of just such a time. In actuality, it’s unavoidable. Growth, in life, is inevitable; and if vitality is to be maintained, it must be welcomed. But in such times, when pains begin to emerge, the initial reaction of those at the top is the impulse to engage restricting mechanisms. They are tempted to employ means to moderate the discomfort of change, but if they are not careful they will effectively amputate the budding new growth of future life. Practically speaking, they will force the new life to find fertile ground for growth elsewhere. This happens both in the microcosm of a local church as well as on the larger scale of an entire denomination (In fact, this is how our movement got it’s start).
At this moment in church history, this is a fresh reality for the Calvary Chapel Movement. We are confronted with the difficult truth that the man whom God elected as the forebearer of this movement will, at some point, be called home to glory. It is absolutely certain that he has run the race well, and that there is now laid up for him a crown of righteousness as well as a “well done thou good and faithful servant” from the Lord. But it is also certain that those that have been called at this point to administrate this transition find themselves in a difficult position that requires delicate handling.
The temptation to “bronze the movement” and take this opportunity to identify, clarify and codify just what it means to “be Calvary” is very apparent. Steps have been taken in the last months to forestall such a move, but there are many questions that remain — and perhaps rightly so — unanswered. But in the midst of all this is the present reality that there is a significant demographic in the ranks of Calvary Chapel that do not share the common history of the Jesus Movement, nor the exciting things that defined it. They’ve grown up in an established church, with established structures (bible colleges, radio ministries, conference centers, youth camps, etc…). They, myself included, know nothing of a time before “The Word For Today,” “A New Beginning,” “Harvest Crusades,” “Murrieta Hot Springs” and “Chuck Tracks” vs. “Chuck Tapes.”
We want to see in our generation what we hear of only as anecdotal accounts of yesteryear from others. We desperately desire to run our leg of the relay, but feel hindered by those who began doing so at 18 and now in their 60’s look at us in our 30’s and question whether or not we’re ready to do so. The great oaks of our movement are in danger of stifling the life of those under them.
I’ll readily admit that we may seem a bit brash. Indeed, at times we may completely drive our older brothers crazy. We might come across irreverent or disrespectful. Please understand, we — perhaps I should say “I” — mean no disrespect and truly do esteem those that have pioneered the paths of pastoral ministry in our movement.
Yes, there may be some among our ranks that are “reformed friendly.” We may question the apparent fear of Calvin, but that does not in any way mean that hold a reformed soteriology. True, we may not speak as often of the rapture or hold prophecy conferences and end-times updates, but that does not represent a departure from a traditional Calvary Chapel eschatological position. Indeed, we “do ministry” differently than perhaps has been done over the last 30 years, but if it wasn’t emergent to be barefoot, in a tent, listening to Lonnie Frisbee, then neither are we.
I’ve been told I’m controversial. I recognize that I’ve ruffled a few feathers. My desire is not mere controversy; my intent is not to be critical; my only aim is to stir my brothers up to further love and good works. Should the Lord tarry, I pray that Calvary Chapel continues it’s run. But as an inside observer, I think we’re in need of a second wind.
It’s standard fare for superhero movies. Hero (whoever he/she is, Ironman, Thor, Captain America, Spiderman, etc…) discovers great power, uses it effectively, rendering him/her a super hero. But then the phenomenally super hero experiences a crisis wherein his superhero status is challenged by someone or something for which his powers prove ineffective. Hero, to gain super status once again, must overcome said challenge by digging deep and finding unrealized super ingenious workaround to the challenge for which his powers have been inoperable.
We love these things. Over the last decade plus, Marvel has done a marvelous job capitalizing on our fondness for such epics. Avengers alone grossed nearly a billion and a half dollars. We long for heroes. There are certainly times in life in which we wish an Ironman could appear on the scene to mop up a horrific situation. Furthermore, who wouldn’t want the superhuman ability to fly around in that trick suit? In fact — no lie — my 3 1/2 year-old son just came up to tell me, “Dad, my name is Superman!” which is a change, since for the last two weeks we’ve been unable to call him Ethan, as his name has been Captain America.
Yes, we recognize that such superheroes are fictional fare. Frankly, I’m fine with that. If the superheroes were real, then their counterparts, super-villians, would be also, and life is bad enough without Frost Giants. This doesn’t however diminish the desire for heroes.
The scriptures present a long list of individuals to look up to. Men, and women, who did phenomenal things. Certainly Hebrews 11 exhibits an exceptional list of names. Church history over the last 2 millennia has supplied many individuals for consideration. Secular histories too. The reality is, I find myself often looking for figures who’s lives are visible now; heroes with skin, if you will. For me, such heroes would be individuals that have trod a well worn path of service to God, and done so with excellence.
Over the last 15 years or so, there have been a number of individuals that have occupied that space for me. For one reason or another I’ve allowed these persons an elevated place in my mind; yes, a pedestal. Often they have been individuals that have been successful in ministry, having taken steps of faith that [apparently] involved a level of risk. But the fact is, the closer you come to anyone, the more you see their inconsistencies, perhaps even their failures. I mean, isn’t that one of the downsides to HD TV? Who really wants to see virtually every blemished pore of the anchors on the news or the actors on TV?
I must confess, there have been times, even recently, in which I feel almost let down by the fact that such individuals are… well, only human. That, in actuality, the “superpower” that they “possessed,” I observed or even esteemed in them, seems to disappear in the face of [somewhat] unexceptional humanity. Truth is, such “power” had very little to do with them. What I was actually in awe of, amazed by or respected in these heroes was Christ in them, in spite of the earthiness of the earthen vessel.
Realizations such as these are reminders to remain humble. They are a reminder for me — a pastor — to live at the level of those I lead. As leaders we cannot completely prevent others from placing us upon a pedestal, but we can determine to not cater to it. Pretentiousness is sin, and the more transparent that I become, the more of Christ people will see.
I’ve been thinking about this question quite a bit over the last several weeks; not necessarily because I’ve recently been wronged, but in response to my current meditations in 2 Corinthians.
There is no doubt that Paul had been wrongly treated by some within the Corinthian Church, and his response to such wrongs is both challenging and instructive. Furthermore, following Jesus through His passion, as exhibited in the Gospels, can be outright unnerving. In fact, every time I read the Gospel accounts I find a certain part of my heart that desires a different response from Jesus, one I know He’d never had allowed, and would certainly not have accomplished the salvific work. The word’s of the Apostle James strike so deep in my heart…
For the wrath of man does not produce the righteousness of God.
— James 1:20
Paul’s words in 2 Corinthians 10 have been especially challenging.
For though we walk in the flesh, we do not war after the flesh:
(For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strong holds;)
Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;
— 2 Corinthians 10:3-5
The Greek root translated “war” is related to the [Greek] word from which we get our English cognate “strategy” or “strategize.” It is so easy to “war after the flesh.” That is certainly my default. In thinking much on these verses I’ve found myself far more aware of just how quickly I revert to warring/strategizing with earthly wisdom and weapons when confronted with opposition. Thus I started to ask, “How should I react when I am wronged?
- Remember the admonition to turn the other cheek. (Matt. 5:39)
- Remember that the trial you now face is ultimately for your sanctification. (James 1:2-4)
- Remember that if God does not grant your repeated requests “let this cup pass from me” or “remove this thorn in my flesh,” then that which you face is allowed of Him for your good. (Matt 26:39-44, 2 Corinthians 12:7-9)
- Remember that it is always better to find God as your defender than to provide your own ineffectively feeble defense. (Psalm 89:18, Psalm 94:22)
- Remember to bless those who curse you, do good to those who hate you and pray for those who spitefully use you and persecute you. (Matt. 5:44)
- Remember, you’re blessed. (Matt. 5:11)
- Remember to rejoice in your heavenly reward. (Matt. 5:12)
- Remember Matthew 18:15
I could certainly go on, but these are the ones that have been swirling about my mind. Somewhere in the process of this lies the all important task of bringing every thought captive to the obedience of Christ.
One last thought. One of my favorite [non-biblical] stories/books is The Count of Monte Cristo. The movie that was done about 12 years ago is pretty good too. There’s a great quote in the movie; just before Abbe Faria dies he says to Edmond Dantes…
Here is your final lesson – do not commit the crime for which you now serve the sentence. God said, “Vengeance is mine.”
In the last 5 years or so I’ve been intrigued by the research done by groups such as Barna, Pew, Gallup and others. While statistical analysis is not 100% accurate it is interesting to consider what the numbers say about the views and values of our nation. Such data is especially interesting when studies are repeated year over year for a decade ore more. Earlier this month Pew Research released the findings of their “Trends in American Values” study; a survey which they’ve conducted and expanded for the last 25 years. Although I’ve only skimmed the overview and have not read the full 164 page report, the trends are interesting, to say the least; and particularly so for the Church. For instance, on page 5 of the overview we read.
Republicans and Democrats are furthest apart in their opinions about the social safety net. There are partisan differences of 35 points or more in opinions about the government’s responsibility to care for the poor, whether the government should help more needy people if it means adding to the debt and whether the government should guarantee all citizens enough to eat and a place to sleep.
Just 40% of Republicans agree that “It is the responsibility of the government to take care of people who can’t take care of themselves,” down 18 points since 2007. In three surveys during the George W. Bush administration, no fewer than half of Republicans said the government had a responsibility to care for those unable to care for themselves. In 1987, during the Ronald Reagan’s second term, 62% expressed this view.
Later the report reveals Republican and Democrat value shifts graphically.
Is this an issue? Does it matter? I think is and does.
In chapter 2 of his book “Preaching & Preachers” Dr. Martin Lloyd-Jones writes briefly of early 20th century British church history. He cites the rise of a “social gospel” in Western countries prior to the First World War and explains that the same was happening in America at the time of His lecture series, which ultimately became the book “Preaching & Preachers.” Lloyd-Jones’ purpose in doing so was to highlight the importance of keeping the preaching of the gospel central to the work of the church. He argues that this “social gospel” was “largely responsible for emptying the churches in Great Britain.” I do not question Lloyd-Jones’ assertion, nor do I disagree that preaching should remain primary within the Church. The social concerns that Lloyd-Jones addresses are ones of ethics and morality, which he rightly argues are nothing without godliness; his points are actually well made . My concern however, which I believe is represented in the above data from Pew Research, is that American Evangelical Christianity in the last half century, or more, has neglected its social responsibility. This shift is certainly not because of Lloyd-Jones, but rather a position that seems to say “the purpose of the church is preaching, and we should vacate the social sphere.”
Yes, the proclamation of the gospel is the central work of the Church. It is essential that we “Go into all the world and preach the gospel” (Mark 16:15). But are there not aspects of the gospel that require the activity of the Church in the sphere of social issues? Throughout it’s history, the Church has been the body which addressed humanity’s social ills. Health and welfare are the responsibility of the body of Christ. Be that as it may, somewhere in the middle of the last century, the American Evangelical Church withdrew from that sphere, leaving a vacuum. Since nature abhors a vacuum, someone or something had to fill it. Enter the Government. What once was the ground held by the church is now occupied by federal, state and local government agencies. What once was provided for by the loving charity of God’s People is now—out of necessity—funded by ever increasing taxation. So, it is no surprise that Republicans, who are far more “religious” than Democrats, and who count themselves “socially conservative” would agree that It is not the responsibility of the government to take care of people who can’t take care of themselves, or meet the needs of the poor. My question is, are we, the Church, ready to move back into the sphere that is rightfully ours and gladly meet the needs of others via our loving, compassionate charity? What good is social conservatism’s push for prayer in schools and the Ten Commandments back in the public arena, if we’re unwilling to practically display the love of Christ through gospel demonstration?
To political pundits like Sean Hannity, Glenn Beck, Rush Limbaugh and Michael Savage, “Social Justice” is a catchphrase for Communism. But it is elementary in Christianity that “I am my brother’s keeper.”
I began a new series of teachings on Mother’s Day at CCEsco called “Reconcile.” The series has grown out of a number of conversations, encounters and times alone in thought and prayer that have lead me to some great [new] realizations for myself and those that I have the privilege of leading at CCE. Primarily I’ve been impacted by the importance of this “ministry of reconciliation” that each of us as believers has been brought into by Christ.
This last week [especially] I’ve been meditating upon what humanity lost in the fall, and how those things are restored to us in salvation. Very little exegesis is needed to identify and account for what was lost in the fall. At the close of Genesis 2, man and his wife were naked and unashamed; 7 verses later everything had changed.
And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.
With the fist sin shame entered in, and the glorious oneness experienced by the first humans was devastated. With sin came the loss of community and ever since man has been trying to restore that which was lost by his own sinful efforts. Those efforts took the shape of fig leaves in Genesis 3; today it’s all manner of sinful behavior which is practiced with the fleeting hope of satisfying the inner longing for that which was lost in the fall.
The second loss of the fall is illustrated by man’s response to God’s presence in the garden after he and Eve had sinned, and by God’s question to Adam in Genesis 3:8-9.
And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.
And the LORD God called unto Adam, and said unto him, Where art thou?
Adam and Eve hid from God because of the shame of sin, and God identifies the separation between He and humanity in His inquiry, “Adam, where are you?” Sin caused separation between man and God, the loss of communion.
But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear.
I highlight these losses—of community and communion—as I’ve come to realize that by their loss man is left yearning for them to be restored. Although man may not be able to adequately verbalize his want, it is I believe, the deepest desire of every human soul. We were created to live in genuine oneness with one another and fellowship with God. Of course, this that was lost at the fall is restored by the cross; and we, ministers of reconciliation/restoration, are given the privilege of reintroducing the lost to communion and community.
Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God.
2 Corinthians 5:20
About a month ago a friend challenged me with the question, “How do you gauge your spiritual growth?” This friend is an associate pastor within a very large church that requires their staff to chart out spiritual growth goals every 6 months. And these goals are not ambiguous or undefined. In fact, each pastor is accountable to someone within the pastoral team as to how well they are accomplishing their growth goals. To be very honest, it’s been awhile since I wrote out specific goals for growth. Unfortunately we [pastors] sometimes assume growth as a given, as if it were growth by osmosis via proximity to the “Church.”
The numbers don’t lie. Both Barna and the Schaeffer Institute have found that more than 70% of pastors only study the Bible when they are preparing for sermons or lessons. Only 26% “of pastors said they regularly had personal devotions and felt they were adequately fed spirituality.” Not only do the numbers not lie, they’re incredibly challenging. Perhaps such apathy and atrophy in the pastorate is why the profession of “Pastor” is near the bottom of a survey of the most-respected professions, just above “car salesman.”
I certainly didn’t realize it when I stepped into the pastorate, but this is a profession that chews up and spits out many who occupy it. The average pastor lasts only five yeas, which is startling, considering that I just began—last week—my 5th year pastoring Cross Connection Escondido. Peter Drucker once stated that the four hardest jobs in America are the President of the United States, a university president, a CEO of a hospital and… a pastor. I don’t know if that is true, but I do know that if you are to survive in pastoral ministry, you’d better be proactive about your spiritual life, which I believe holistically involves every other aspect of your being too (i.e. physical, mental, emotional, etc…).
When I first began in the ministry as a youth pastor, the theme verse for our youth group was 1 Timothy 4:12…
Let no one despise your youth, but be an example to the believers in word, in conduct, in love, in spirit, in faith, in purity.
Over the last several months I’ve been brought back to 1 Timothy 4 a number of times. Another verse of the same chapter says…
For bodily exercise profits a little, but godliness is profitable for all things, having promise of the life that now is and of that which is to come.
– 1 Timothy 4:8
This verse is often jokingly put forth as a reason to abandon physical exercise, which is an obvious misapplication. But the glibness with which it is often thrown about in some ways lessens the impact and importance of what is being said. We need to be physically and spiritually well exercised, especially pastors. Most certainly spiritual exercise, or godliness, has longer lasting benefits (in this life and eternity). If we are to be exemplary in word, conduct, love, spirit, faith and purity, then we need to make sure that we exercise ourselves toward godliness. Thus, I’ve been challenged to more diligently set some S.M.A.R.T. goals (Specific • Measurable • Achievable • Reliable/Realistic • Timely) about my spiritual and physical disciplines; because there are far too many in my “profession” that do not finish well.
Having small children, as I do, ensures that I have a steady diet of Veggie Tales. If you’ve never seen a Veggie Tales episode you are definitely missing out. Bob and Larry are something of a staple in our home, which means that I regularly hear, and often cannot get out of my head, the little veggie ditties (i.e. songs; many of which are actually quite funny). One of the songs that I recently heard (for the millionth time) says at one point…
We’re busy, busy, dreadfully busy
You’ve no idea what we have to do.
Busy, busy, shockingly busy
Much, much too busy for you.
It is an interesting thing when a song written for 3-6 year-olds challenges you to think and question whether or not you’re doing what you should be doing.
We live in an dizzyingly busy society, and I find myself so often caught up in the busyness of it all. Words like “Be still, and know that I am God” (Psalm 46:10) and “Come aside… and rest a while” (Mark 6:31) are challenges that I often fail at. It is staggering just how fast days and weeks fly by. With seemingly endless things to “get done” I frequently find myself flying from one task to the next. Sadly, with my mind on the 3, 4, 5 or 10 other things I “must” get done, I just mechanically process the tasks. It’s like when you’re driving somewhere, with your mind elsewhere, and when you get to your destination you realize that you don’t remember any of the drive and wonder how you made it without an accident.
A few of months ago, while thinking on the story of Jesus at Lazarus’ house as Martha served and Mary sat at Jesus’ feet I was struck by Jesus’ word to Martha…
“Martha, Martha, you are worried and troubled about many things: but one thing is needful.”
There are a number of different ways to apply the passage, but as I meditated upon it I found myself confronted with the reality that I am often so absorbed with the “many things” that I need to do that I miss the opportunity to worship the Lord in the “one thing” that I’m doing at that moment. The Apostle Paul said, “So, whether you eat or drink, or whatever you do, do all to the glory of God.” (1 Corinthians 10:31) And “whatever you do, do it heartily, as to the Lord” (Colossians 3:23). I’ve been challenged since that meditation to seek to worship the Lord with whatever “one thing” I am doing from moment to moment. Whether it’s writing an email, answering a phone call, reading a Psalm or driving to an appointment; whatever I do, even eating and drinking, can be done as worship for the glory of God.
Trust me, it’s hard. Especially since I keep finding myself distracted by the 12 other things I need to do when this post is done… 😉
For further consideration I recommend a post from my friend Mickey Stonier at The Rock Church, San Diego, Pastor’s Blog
[dropcap style=”dropcap3″ color=”black”]L[/dropcap] ast week myself and two of our assistant pastors attended a seminar on “storying” the Bible. For 5 days we we considered both the process and the purpose of such an approach. The interest in such a course is the result of much reading and a growing conviction (especially as a result of the Perspectives on the World Christian Movement course) that, because of high rates of illiteracy, the unreached and unengaged of the world require alternate methods, or means whereby they can discover and harness the truths of scripture. In the process of walking this path, I’ve discovered several things that are potentially paradigm shifting.
Stepping out-of-the-box is difficult.
While not a groundbreaking statement, it does need to be recognized that we have a certain Christian culture that we prefer, and like any cross-cultural experience, this brought a significant level of culture-shock. Within the western evangelical church, we value inductive, expositional Bible study; especially in our Calvary Chapel stream. We’re most comfortable with an open Bible, a pen and a notebook or journal. When the leader of this seminar required that we close our Bibles and put our pens and papers away, I knew I wasn’t at a Calvary event. During our hour+ drive home each of the first three days we found ourselves talking much of our [initial] dislike for this process.
Westerns can benefit too.
It’s a striking statistic, 87% of Americans are preferred oral learners. While only 14% are illiterate (which is higher than many might imagine), it’s the smallest segment of our society (13%) that are highly-literate. This means that a very small demographic of Americans are able to engage in any meaningful self-study of the Bible. I know, it’s difficult for us to believe this, but because most of our church services are geared toward the highly-literate, we have a much larger demographic of the 13% represented on the typical Sunday morning. Is it possible that we’re neglecting a large segment of our society?
Western culture places high value on literacy. In many ways it is considered the key to success. This is certainly seen in the money that developed nations give toward literacy programs, like that which UNESCO has focused on for decades. All such things are definitely good, but the fact remains “The illiterate you will have with you always.” I’m not advocating for any removal of literacy training, but I am thankful that God inspired Paul to write, “Faith comes by hearing, and hearing by the word of God.”
For the last several years our church has partnered with a ministry that records and distributes audio scriptures for people-groups in highly illiterate nations. They have an ambitious goal of bringing the Word of God in recorded form to the 30 nations of the world with 50% or higher illiteracy rates. As one called to equip the saints for the work of the ministry, I have found myself wondering, “How do we disciple those that are receiving our audio Bibles?” Discipleship is key; Jesus commissioned us to make disciples and apart from it many groups will fall into syncretism. I’m more and more convinced that the answer to my above question is a narrative discipleship method. The reality is, this is not exclusive to third-world developing nations.
While I think that our methods for discipleship are good and should not be discarded, another tool in the toolbox is certainly beneficial. As I mentioned several weeks ago in a previous article, our success as equippers should not only be based on having good Bible students. In considering this method and the fruit of it, I think it has great potential for enabling our congregation to discover and digest significant Biblical truth in a way that they can retain and apply it.
Narrative bible discovery is not emergent
Now I know, “Narrative Theology” and “Bible Storying” are code for Emergent. Be that as it may, Doug Pagitt and Brian McLaren will not be guest bloggers on CrossConnection any time soon. Perhaps the most enlightening revelation in all of last week’s course was the recognition that, when done correctly this method is actually more textually correct than not. While it may be hard to believe, I was struck by the Biblical accuracy that was maintained in simply telling, retelling and examining the stories for the observations and applications that are found in them. Anytime that someone—in this very interactive, dialogic process—brought forth something that was even the slightest bit “off,” the moderator (i.e. storyteller) would simply say, “Can we find that in the story?” Immediately the group was brought back to the word and it was easily sorted out.
The process was [very] different than what I, as a pastor/teacher, am generally use to. But, as the week went on it became a joy to see God, by His Spirit, direct the discussion and bring forth truths that I did not initially see, although they were right on the surface. While I’m not completely sure just how we will incorporate this into the life of our church, I do know that it will be utilized in some fashion as we move forward.
For 21 years I’ve grown up in, been discipled under and now served within a movement of churches that is dedicated to verse by verse exposition of the scriptures. Prior to attending Calvary, my family attended an Episcopal church for several years and a fairly charismatic Pentecostal fellowship for a short time while living in London. Calvary has remained our home due largely to the fact that the scripture, and the teaching of them, has always been central. Expositional bible study is certainly not unique to Calvary, but “Simply teaching the word of God simply” has been something of a mission statement for the Calvary Chapel family of churches; may that never change.
Being raised up under such a model, and ordained a pastor within such a movement, I’ve always elevated bible study highly. I mean, the bible is God’s word, right? And God has exalted His word above His name; shouldn’t we therefore exalt it in bible study too? Of certain that has been the logic I’ve often employed and encountered; and not only within Calvary. The centrality of bible study within many evangelical churches is good, even great. Yet there is a downside I’ve observed, especially since becoming a senior pastor.
In my church and others, many believers find their Christian experience to be summed up by bible study. If asked to describe their Christian walk it is often boiled down to the bible studies they attend or are involved with. Planning to have a group of believers meet together in your home? It’s a home bible study. A coffee shop meeting, it’s a bible study. We have men’s bible study, women’s bible study, youth, college, young adults, mid-week, Friday night… The list could go one and on. If you say, “We’re going to start a Saturday night meeting,” the question comes, “What will you be studying.”
This was all the more evident to me more than a year ago when we put our men’s and women’s bible studies on hold for the fall, while we focused our attention on the Perspectives On The World Christian Movement class. I received more than a few notes and emails from people saying things like, “You’re taking away our bible study.” Some of them very dramatically said things like, “This is going to be catastrophic for many people in our church.” It wasn’t. Then again several weeks ago when we announced to our fellowship that we would no longer be having a mid-week bible study in the new year. Several people approached me with real concern. “What will I do with out the Wednesday night bible study?”
Please don’t miss understand. Bible study and a knowledge of the scripture is certainly important. But I’ve realized in the last year that I’ve often weighed my success as a pastor by whether or not the people under my oversight are good students of the bible and not by the exercise of spiritual discipline or bearing of spiritual fruit in their lives. I think, in part that this arises from the fact that we tend to make little to no distinction between the pastor-teacher role we find in Ephesians 4:11.
Many pastors, myself included, look to Ephesians 4:11-12 as those verses that describe their very calling. I have taught them and heard them taught many times.
And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
These verses unfold for us what has been oft referred to as the “fivefold ministry” within the church. Here we are presented with five roles or offices (apostle, prophet, evangelist, pastor and teacher) that many evangelicals believe to be – in some way – still active within the church today. There are certainly different ways in which these roles are defined (especially apostles and prophets), but I think few would say they’ve completely disappeared. However, some question, whether it should be a fivefold ministry or four, as there is some reason to connect the roles of “pastors and teachers” into one office of “pastor-teacher.” The wording in the Greek makes it possible to connect pastor-teacher while separating apostles, prophets and evangelists. Yet, I believe the roles should be separate, albeit overlapping.
I could get real technical and delve into Granville Sharp’s rule, in which I’m convinced I could make the case for separate, but overlapping offices; for the sake of this article, I will not. Needless to say, I think it’s important to recognize that not all pastors are called to teach, and not all Christian ministry should be wholly bible study oriented. There is a real need in our day for pastoral leadership that aids in the development and encouragement of spiritual disciplines and fruitfulness in every area of the Christian’s life (i.e. church, home, work, school, recreation, etc…). Our Christianity must needs extend beyond bible study.
These realities are incredibly important for modernistic western Christianity to grapple with as our own culture continues to move beyond postmodern and Christianity persists in it’s push through the global south. Perhaps we would do well to consider how Christianity grows and flourishes in these settings. In such environments discipleship is more relational than informational. Narrative based discovery of the biblical texts take precedent over expositional exegesis. The applications of the biblical narrative overflow in intentional missional outreach; and churches are planted through spontaneous multiplication and not demographical manipulation.
Recommended Reading – “Perspectives on the World Christian Movement Reader“
For the last 6 weeks I’ve been teaching a series at Calvary Escondido entitled “The Key to Unlocking Joy.” We’re finishing the series this Sunday, Christmas morning, with a message called “Joy to the World.”
My main thesis over the last 6 weeks has been that Jesus has opened the way into fullness of joy, but not all Christians experience increasing joy, unto it’s fullness, in their daily Christian journey. Jesus said, “These things have I spoken unto you, that my joy might remain in you, and that your joy might be full” (John 15:11). Evidently God desires that our joy would be full [in Him], for our fullness of joy in Him, is glorifying to Him. In other words, God is passionate about our joy, because He is zealous for His glory. So then, how does the believer promote the increase of joy in their life?
The scripture is replete with exhortations and encouragements to this end. We have in our series looked at three promoters – if you will – of our joy in God; gratitude, giving and serving. Since I won’t be able, in our series, to cover another important promoter of our joy, I thought it good to post an appendix here at Cross Connection.
Blessed is the man that walks not in the counsel of the ungodly, nor stands in the way of sinners, nor sits in the seat of the scornful. But his delight is in the law of the LORD; and in his law does he meditate day and night.
The word “blessed” in Psalm 1:1 could also be translated “happy.” We could therefore literally read this verse, “Happy is the man who walks not…” Thus, we can promote the increase of our joy in God by avoiding the way of ungodly sinfulness in our lives. Further more, God’s law becomes our joyful delight as we meditate in and upon it day and night. It is incredibly important that we not fail to recognize that all of God’s commands in the bible are ultimately promises for our joy. Important, as it is difficult for us to actually believe that His law can become our delight.
Prior to conversion many people see God’s law as the killer of joy, not the promoter of it. Our flesh is convinced that happiness is found in sex, and drink, and whatever other means that has pleasure as it’s end. When a sinner is saved by grace and indwelt by the Holy Spirit, their [wrong] thinking is not wholly reformed at conversion; not at all. Some carry into their Christian life the view that God means to remove all those things which bring happiness, because “all of those things are sinful.” Don’t get me wrong, many of those things, in the wrong context, are in fact sinful. The problem is that we quickly buy the lie, which the enemy is happy to sell us, that those things actually bring us [lasting] happiness.
There is pleasure in sin, but it is quickly passing and ultimately ends in joyless guilt. Continuing in sin as a Christian bears this truth to reality in our lives; if you want to be a joyless disciple, persist in sin. But, if we will reject the wisdom of the world, in favor of the wisdom of God, we will find that His law promotes our joy and therefore it [the law] becomes our delight.
Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them. Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest.
Last month Tim wrote a great article on worship entitled “Toddler Worship.” His observations are, I believe, truly important for maturing believers. It is certain that we should not aim at the lowest common denominator when leading our churches, therefore it is foolish to craft a worship service to meet the immature in their immaturity and cater to it in such a way that they never grow.
Early in my pastoral ministry, as a youth pastor, I sought to set the bar high for the 50 or so Jr. High students I ministered to. The level of teaching they received during my 4 year tenure, was likely over their heads. Or at least the adults visiting my services told me so. I was actually not surprised that many of them grasped far more of what was taught than most adults gave them credit for. I set this purely as a qualifier for what I am about to say, especially since I do not really disagree with that Tim wrote. I’m not one to water things down for the sake of attracting people.
Several years ago, while preaching and teaching 8 to 10 hours a week for an extended period, I came down with a virus, which resulted in the loss of my voice. After healing from the illness I found that my ability to speak had drastically been affected. For several months I preached with what felt like an incredibly weak voice. By the end of Sunday services I’d be very near losing my voice. I also found that I was completely unable to engage in musical worship prior to preaching; in some ways this was a bit of an existential crises.
I’m almost sorry to admit it [now]; to that point worship to me had been inextricably linked to music. Not being able to sing caused me to rethink the paradigm of worship I’d come to know within modern evangelicalism. In my rethinking process I’ve come to recognize a number of important truths.
1. Music is not worship, but God created music to be the fastest onramp to genuine worship in spirit and truth.
2. God created music to stir our emotions, which informs us that worship should be emotional.
Genuine worship does not need music, but is greatly aided by it. One can just as easily enter into emotionally engaging worship by meditating upon God and His word while standing before the Grand Canyon, Bridalveil Falls, or merely considering His greatness.
* The affect of music upon our emotions can be for good or for bad. God did not dictate that music would only affect us in a positive or happy way. Music played at a faster tempo with major chords generally stirs happy emotions, whereas music played at a slower tempo with minors evokes sad emotions. Dissonance in music stirs negative anxiety and fear (maybe Fusco can produce some dissonant fear conjuring worship for us).
3. Worship music that only engages the emotions is severely lacking and creates worshipers of worship as a means to emotional euphoria (ie emotionalism).
This point has been regularly reconfirmed for me over the last 10 years in working with youth and college students.
4. The theologically correct lyrics of emotionally stirring worship songs will engage the mind with the emotions to produce “heart worship.”
The engagement of the mind is essential. The emotions conjured up by the greatness of the Grand Canyon causes one to be in wonder (or worship) of the awesomeness of the Colorado River, whereas another is brought into honorable worship by seeing the same sight, while rehearsing God’s word in their mind or setting their affections upon Him.
5. Theologically correct lyrics attached to emotionally unengaging music shortchanges genuine worship.
6. Since worship music should effect us at an emotional level, style of music is important and varies from culture to culture, and across generational lines.
This time last year we were blessed to offer The Perspectives on the World Christian Movement course at CCEsco. One of our instructors, Ron Binder, brought this issue of style in musical worship home for me.
Ron is a Wycliffe missionary and an expert in Ethnomusicology. during a portion of his lecture he spoke on the importance of culturally relevant musical forms in worship, and explained that just as individuals have a “heart language,” they also have a “heart music.” This “heart music” is the style or musical form that will most engage their emotions and draw them into “heart worship.”
If this is true, and I believe it is, then we ought to honestly consider this as we are seeking to disciple our fellowships in worship, especially when we consider that the Father is seeking those that will worship Him in spirit and truth. So, I do agree with Tim that we should not cater to people’s immaturity, and that we should do our best to separate the music from the worship. But at the same time I continue to find that I need to think through the realities of style in worship far more than I ever did before.
7. Worship in spirit and truth is responsive, thus we cannot expect a person to “experience” heart worship immediately at the open of a corporate worship service.
8. A musical worship service, or corporate worship time should [therefore] be progressive (psalms, hymns, spiritual songs…). It [the worship service] should lead people into worship.
Since my introduction to Calvary Chapel at age 11, my primary experience of a musical worship has been that which is engaged in for approximately 30 minutes prior to the sermon, and/or what is practiced at many of our believers meetings, camps and retreats. These are, in our movement, commonly call “Afterglows.”
In my (purely personal, non-scientific) observation of these meetings, there seems [at times] to be very little intentionality in our worship and something of a “storm the throne room” approach. In the last several years I’ve heard many a worship leader and/or pastor lament the fact that their people are “not worshiping,” which is generally gauged by the lack of participation (i.e. singing) by the gathered assembly. In considering this complaint, I’ve developed a theory that a worship service that draws the worshipers into heart worship should progress from psalms to hymns, which results in spiritual songs.
• Psalms are – generally speaking – scripture put to music. John Calvin believed singing anything other than the Psalms was inappropriate for Christian worship and unworthy of God. I don’t know if I’d go that far. But, such singing of the scriptures sets our minds upon God’s word and aids us in taking God’s word into our hearts, as music is a tremendously powerful mnemonic device.
• Hymns are doctrinal and theological in nature; they exalt the attributes of God’s character and nature; they give intellectual and theological expression to our faith. Martin Luther said, “Let me write the hymns of a Church, and I care not who may write its creeds and volumes of theology — I will determine its faith.”
• Spiritual Songs are adorations, supplications, petitions, confessions, thanksgivings, etc… They are spiritually inspired from man to God or God to man and tend to be prophetic in nature and spontaneous. Such songs are the overflow of our heart in devotion to God.
I believe that the lack of participation many observe in worship today is related to the fact that much of our modern worship tends to be “spiritual song” dominant. If one does not properly, and progressively, lead the body into worship, they will likely not engage in worship as their heart has not been properly prepared to sing devotional confessions of praise or petition (e.g. “You [God] are the air I breath,” “You are all I want, you are all I need,” “Lord my one request, my only aim, Lord reign in me again.”).
Ultimately worship is God’s idea. He created us to worship and is seeking such who will worship Him. John Piper is right, “Missions exist because worship doesn’t.” God is worthy of our worship and our greatest experiences of pleasurable joy are rooted in our worship of Him. He inhabits the praises of His people and in His presence is fullness of joy. These truths have challenged me over the last several years to more seriously consider the theology of worship. Perhaps it’s a good challenge for the church as a whole?
I was reading on Forbes.com a couple of weeks ago about the proposed buyout of Motorola Mobility by Google. The author, Eric Jackson, views the move by Google to be a misstep by current lead executive (and Google co-founder), Larry Page. At one point Jackson writes…
Academic research clearly shows that some of the riskiest strategic shifts for companies happen in a new CEO’s first year on the job. They want to put their mark on the place. They’re also much more self-confident than they probably deserve to be.
I must qualify what I write by making very clear that the senior or lead pastor ought not be viewed as or act like a corporate CEO. Plenty of pastors have made terrible mistakes by an overestimated view of themselves. Be that as it may, this quote resonated with me as I inherited an established ministry nearly 4 years ago, and have counseled a number of guys on their “first steps,” as they do the same. As long as I’ve been in vocational ministry I’ve served under a pastor lead model for church. Such a model affords a senior pastor a significant level of authority over the ministry, which has both it’s pros and cons.
There are unique realities when taking over an established ministry, which should be considered before the new lead pastor endeavors to make significant changes. The more I consider these uniquenesses, the more attractive birthing new works becomes, as new works are far more flexible. The culture of a church is, in many ways, established in the first 3 to 5 years of it’s life, and course corrections are more difficult for a church with an established culture. This being the case I think that it is very important that incoming lead pastors, taking over existing works, take to heart the truth behind Erick Jackson’s quote; even if it isn’t directed at pastoral ministry.
It is certain that there are changes to be made when a new pastor takes over a church. Many of those changes can be made without much grief or pushback within the first 12 to 18 months, as that is something of a honeymoon or grace period for a new pastor. Longstanding “members” of the fellowship will be more forgiving and gracious, even if they’re not fully in step with the alterations. In some ways I think that the body views such moves with a good level of openness saying, “Well, he’s the new guy,” or “He’s just learning; still a little young/green.” Whatever it is, it’s easier to get away with in the first year and a half.
When initial changes are made, some people will leave. Generally speaking, the people who leave in the first 6 months of a transition would probably have left anyway. Unless they themselves had taken over the church. The alterations that are made serve as a nice smokescreen for why they left. It’s a whole lot easier to say, “I really didn’t like the change they made to the service order,” than “I don’t like the new pastor.” Not everyone will be able to connect with the “new guy” as the transition takes place.
Over the last four years I’ve discovered that the church is like a wife. I realize that this is not a totally insightful observation; she is called the “Bride of Christ.” I want to say what I’m going to say as delicately as I can, because I’m sure someone is going to misunderstand what it is I’m trying to say. A church, like a wife, desires security. The pastor is not the groom, clearly Christ is the groom and the church His bride. Be that as it may, the church still desires a level of security and consistency. A senior leadership change affects the consistency and can shake the security, so I’m convinced that making frivolous moves to to put the mark of the new leader on the place, which amount to nothing more than cosmetic window dressing, are unnecessary (e.g. “Let’s change the name to something cool”).
My counsel for new guys is simple.
- Be strategic. Be calculated. Think through the ramifications of the changes, as ideas and adjustments have longterm consequences.
- Fundamental changes to the vision and mission of the local body should only be made if it is clear that the church has been off course or without vision.
- Vision/mission corrections should have firm Biblical basis (e.g. What is the mission of our church? To make disciples by equipping the saints).
- Larger changes ought to be done incrementally. If a new [smaller] church plant is like an agile speedboat, an established larger church (or cultured church) is more like an aircraft carrier, which takes time to turn. So, instead of making a hard 90º turn, it may take six 15º moves to go in the new direction.
It’s definitely characteristic of youthfulness to desire to do things quickly, but when taking over, it’s good a good reminder… take your time.
I recently heard a Christian leader say that “church planters” hold an apostolic role in the church, and that they ought to recognize their call as apostles. Yes, he made a distinction between “the 12” foundational apostles of the church, and explained that an apostle, according to mere definition, is [essentially] one who is sent. A modern day missionary. A “church planter.”
I don’t necessarily have a problem with the title of “apostle” being used for a “church planter.” I think we all recognize the difference between modern day missional pioneers and say, the Apostle John. My concern is that some, who are giving counsel and advice to up and coming planters, are painting a picture of the “church planter” as being some sort of rogue lone ranger, on a mission to which all else refuse to embark.
As I listened to the remainder of the exhortation, seeking to keep an open mind, I found myself thinking, “every true apostle must always begin as a servant.” The reality is that an apostle leads as a servant throughout their ministry. I’m not sure where this splinter cell mindset is coming from, but I don’t think we observe it in the scriptures.
Without a doubt, the church planting, missional, total abandoned, standout apostle of the New Testament is, Paul. Nearly two-thirds of the book of Acts is dedicated to the ministry God wrought through the converted Pharisee. The majority of the New Testament epistles are attributed to the Roman born, Hebrew of Hebrews, and aside from Christ Himself, Paul is perhaps the most well known figure of the first century. But lone ranger, he was not.
Paul’s calling and ordination to the task of an apostle was of God and not of men (Galatians 1:1). Be that as it may, it was not until he was sent out with the blessing of a church that he actually went; and when that day came, he was not alone. The thirteenth chapter of Acts gives a brief summation of the commission. Paul and Barnabas, assembled with the three other leading teachers at Antioch, were ministering to the Lord when He, by His Holy Spirit said, “Separate me Barnabas and Saul for the work whereunto I have called them.” Following the call they fasted, prayed, laid hands on them and sent them away.
Nowhere do we see Paul or Barnabas giving Simon, Lucius and Manaen an earful about the greater work they had lost sight of or were missing, out on the frontier. Paul did not leave as a misunderstood pioneer without a gracious blessing from his sending church. As often as he declares his apostleship in the New Testament, he bears witness to his servanthood. Was Paul the apostle uncomfortable around other pastors, or something of a misfit? I think not. He recognized and wrote that those called to leadership within the church, whether apostles, prophets, evangelists, pastors or teachers (or pastor-teachers if you read it that way), are all called to the same work; equipping the saints for the further work of the ministry and building up of the body of Christ (Ephesians 4:11-12).
A renewed fervor in church planting is praiseworthy. A desire to see people brought into the kingdom and bearing much fruit is right. But an unwillingness to submit to the leaders of a local church and serve an established body, because of a pressing desire to be the pioneering apostle is, I believe, a mark of immaturity.
I have not planted a church, but would go in a second, were God to call me to do so. But as a pastor of a church I am ready and willing to fast with, pray for and lay hands on those that have proven themselves faithful stewards, as servants among the gathering of God’s people. Hasty, impetuous individuals who push their way out into the field to lay claim to a plot of ground upon which to build a pulpit, prove themselves often times to be no more than self-willed children, unwilling to wait in the proving-ground of ministry for the sincere endorsement of those whom God has made overseers for their souls.
Your leaders understand you far more than you realize. Learn to submit, and let them serve with joy and not grief; it will profit you greatly.
[dropcap3]A[/dropcap3]s I’ve studied church history, I think it no stretch to conclude that local churches, over the last 2 millennia, have experienced an average attendance of about 75 adults. Enter, 20th century American Christianity. Or, as I like to call it, Consumeranity.
The average church size in America at present hovers at a little more than 180 adult members, roughly 2.5x larger than historical averages. While nearly 60% of American churches are 100 or less, and around 90% are under 400; more than half of all churchgoers in America attend a church of 400 or more adults.(1) Most congregations are small but most people are apart of large congregations. Such large [Consumeranity] congregations skew the numbers, and [unfortunately] this abnormality is normal for the majority of American Christians.
This anomaly is a relatively recent phenomena (the last 50 years or less), and I believe that the cultural shift taking place in America today will – in the next generation – bring the church back to normal in terms of congregational size and makeup. But what happens when abnormal, which has become normal, reverts back to true normal?
As a result of this shift, some will feel real pain. Many (especially the “movers and shakers” of mega-church evangelicalism) will fight against it. We tend to oppose change, as change is painful. But change is an essential part of life. Alistair Begg once said, “Where there’s life, there’s change. You want no change, live in a cemetery. [There’s no change there], accept for decay.” Therefore, if the church is to experience vitality and life, it will be faced with regular change, or it will decay.
What then does normal Christianity look like in the context of 21st century America? I think it looks like church has for 2,000 years. The gatherings of believers are smaller in size, community oriented, or people-group centered fellowships. For lack of a better word, they are tribal. This being the case, I’m not necessarily sure that multi-cultural, multi-ethnic churches are the norm. That’s not to say that there are not beautiful things that take place in such settings, they’re just not the norm.
Frontline missions has sought for generations to establish self-replicating, indigenous church planting movements. But in our own backyard we constantly seek for an American (or western) multiculturalism within the local body. Please don’t misunderstand, I’m not advocating segregation, only setting forth for consideration the idea that congregations have an established cultural identity from which they worship and express Christian love and character in a way that is relevant to the cultural makeup of the gathered believers.
What then does it practically look like? In all honesty it is quite hard to say, as I have no rhyme or reason for my belief, other than a hunch. I do however think that over the next 30 years the larger congregations in America will fracture along tribal fault-lines as the charismatic executive leaders move on. The churches will become multifarious. They would therefore do well to be proactive in their planning now, if they are to have influence then. I suggest that the best thing the larger traditional church can do is not to scrap it all in favor of a “home church movement” (as one home church movement leader once exhorted me to do) or fight against the shift to prop up the establishment, but to embrace the reality of a smaller community church model by taking what I believe is an Antioch approach.
The Church of Antioch was the first thriving “uttermost parts” church mentioned in the book of Acts. It was the first Gentile church, and the first at which the followers of Christ were referred to as “Christians.” Little is said in the book of Acts about the makeup of the Antioch church, but my gut tells me that it was a fairly large fellowship with multiple meeting places throughout the region. They were one church, composed of many congregations, superintend by a plurality of overseers (I have purposefully chosen not to use “plurality of elders,” as it means something more than what I’m saying here). The core leadership of Antioch consisted of five apostolic, teaching leaders; Barnabas, Simeon, Lucius, Manaen, Saul (Paul). Antioch thrived for several centuries and was known as a charitable, missional and evangelical church.
As large western churches navigate the current cultural shift, and more and more church planters step forth to birth new works; I propose (as possible first steps) that they/we maintain established church structures to raise up a multiplicity of lay pastors to oversee small community fellowships throughout a city, county or region. Furthermore, churches ought to establish an apostolic core of leadership dedicated to discipleship, for equipping an ever increasing population of overseeing pastors and missionaries.
Ideally, for our fellowship (Calvary Escondido), I’d love to see us get to a point where we have 30+ lay pastors, overseeing small gatherings (under 75) in homes, community centers and other well-suited venues throughout our city and the surrounding region. I would expect we would maintain the structure we currently have for regular corporate worship gatherings as well as a central meeting place for equipping and training. Such a body incorporates the strengths of smaller fellowships (self-care of benevolence, discipline, counsel and other pastoral care needs) as well as the accountability and enabling resources of a larger congregation.
I am quite sure that I’ve overlooked several blind-spots in my consideration of where ecclesiology is headed in 21st century western culture, but as I’m certain it is experiencing a course correction, I want to be at least hypothesizing what that may look like. At the end of the day, I know one thing for sure… God builds his church, I tend to be just “along for the ride.”
For God is working in you, giving you the desire and the power to do what pleases him.
Philippians 2:13 NLT
I had the opportunity this morning to share with about 20 of our summer interns from the youth group at CCEsco. It’s always a great blessing to share with young disciples that are experiencing their first real exposure to God’s call upon their lives. I know, for me, that the three summers I spent as a youth intern at my church were incredibly formative. With that as a backdrop I’m excited to see how God transforms the minds, hearts and directions of these teens.
Philippians 2:13, the primary text we considered today, has been a “goto” passage for me for many of the last 10 years. Every semester at the bible college I meet students who are confronted with God’s call and challenged by what, or where, they are to go and do next. My question – which is also my answer – when they seek counsel on the call of God is always the same, “What do you want to do?” For some reason this question is initially bothersome to most. As I’ve talked with dozens of inquiring students in the last 7 years, I believe I’ve discovered the reason why [partly].
Sadly, we have disconnected our will, desire and enjoyment from God’s call and His glory in our lives. Pastor John Piper does a great job identifying this unfortunate reality in the first chapter of his book “Desiring God.” Over the last 12 years of vocational ministry I’ve witnessed these things work in perfect concert as God has directed my path. I have come to see that most often God directs me [first] by desire
Ok, so I anticipate an objection at this point. Yes, desires can be dangerous. My assumption is that the person seeking God’s will and direction is [hopefully] filtering their desires through the revealed will of God, in His word. A fool might say, “I desire to sleep with my girlfriend, ultimately God created me with this desire, He created a way in which I can satisfy this appetite. He must therefore be “ok” with me indulging.” No, God’s word is clear, the body is not for fornication (I have a teaching on this point if needed). The word of God is always our standard. My desires have to be measured by the character of Christ and His word. Adam Clarke was right when he said, “The godly man never indulges a desire which he cannot form into a prayer to God.”
The Psalms are full of verses that seem perfectly suited for greeting cards and calendars. Psalm 37:4 has found it’s way on to many of them (can you imagine the royalties King David is receiving in heaven?).
Delight thyself also in the LORD; and he shall give thee the desires of thine heart.
Psalm 37:4 KJV
As I’ve meditated upon this verse I’ve concluded that there are at least two ways to read it. The common way to read it is to say, “If you delight yourself in the Lord, then He will give you the things that you desire in your heart.” I certainly think this reading is correct, but I believe it’s equally valid to read it, “If you delight yourself in the Lord then He will place [new] desires into your heart.” Haven’t each of us experienced a shifting, if not a wholesale transforming of our desires as we have set ourselves to delight in God? God works in us to desire His good pleasure, and when we desire His good pleasure He delights to grant to us what we desire.
In walking with the Lord we are regularly confronted with crossroad decisions. It is at such intersections that we are challenged with the call and will of God. “God, what path do you want me to take?” In asking that question many times I have often sensed the Lord responding, “Which path do you want to take?”
Upon graduating from high school I, like so many, was confronted with such a junction. I was interested in photography and graphic-design, had a natural ability/talent with computers, and a desire to serve God in a church setting, especially with youth. Three doors stood before me. I knew that whichever one I proceeded through I’d find a way in the will of God to use it as a ministry. To be quite honest, I chose the door I liked the most and enrolled at Calvary Chapel Bible College.
A few months into my first semester at college I found myself faced with something of a dilemma. Bible College was great, the setting was beautiful, but I found that much of what I was learning I’d already received through the school of ministry at my home church. The problem was amplified by fact that I was hindered from being apart of body-life within a church while at the college. A new desire began to form in my heart.
Tuesday, November 17, 1998. That night is indelibly imprinted in my heart and mind. Pastor Jon Courson shared at lectures from Genesis 22, on the sacrifice of Isaac. During his message Pastor Jon said, “Perhaps the Lord has called you to leave the Bible College next semester.” Those words gripped my attention as he continued, “If the Lord tells you otherwise 3 days from now, make sure you listen.”
Five days later, following the Sunday services at my home church, myself and a friend from the college (Chuck) were invited to join the church staff as interns in the new year. As my desire met an open door I immediately chose to return to my home church. Chuck couldn’t understand how I could make such a quick decision without [apparently] praying about it.
The following day I was presented an alternate door when I was invited to join the internet services staff at the Bible College. Desire won out, I returned to CCEsco as a pastoral intern in January 1999. Since that time I have continually seen God work in this manner. The desire to teach at a foreign Bible College extension campus was met one year later by an open door serving under David Guzik in Siegen, Germany. The desire (given in 2002) to take over as the senior pastor of Calvary Escondido was met with an open door five years later.
In many ways I have come to expect that God will lead me by a desire, an open door and the resources or ability to do just what it is I desire, and all for His glory and pleasure. His glory and our joy are not mutually exclusive.