Lenten devotion: Palm Sunday

The Lenten season reaches a high point on Palm Sunday. It is a day of great celebration yet one also we know has deep sadness soon approaching. On this day, Jesus entered Jerusalem as its king with thousands rejoicing. The scene is written in John 12:

The next day the great crowd that had come for the festival heard that Jesus was on his way to Jerusalem. ¹³ They took palm branches and went out to meet him, shouting,

“Hosanna!”

“Blessed is he who comes in the name of the Lord!”

“Blessed is the king of Israel!”

¹⁴ Jesus found a young donkey and sat on it, as it is written: ¹⁵ “Do not be afraid, Daughter Zion; see, your king is coming, seated on a donkey’s colt.”

¹⁶ At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that these things had been done to him. (John 12:12-16 NIV).

One of the typical things Christians do when visiting Jerusalem is to take the “Palm Sunday Walk.” You begin at the top of the Mt. of Olives at the chapel which commemorates the place where Jesus looked over Jerusalem and wept knowing what this week held. You can walk down the steep road, past the Garden of Gethsemane, and toward the Eastern gate of the city.

The area looks a bit different now. There are high walls built on both sides of the road and many reminders of death along that way. Since Zechariah 14 prophesied that the Mt. of Olives is where the end of earthly things and the beginning of heavenly things will take place, many people want to be buried there so not to miss out on the resurrection. Zechariah himself is buried there along with about 150,000 others.

There you will also learn a new thing about palm branches. In the days of the Hasmonean dynasty over a century before, the palm branch was a nationalistic symbol of Israel’s independence. It was even printed on their coins. Those who were waving palm branches were making a political statement hoping that Jesus would free them from Roman rule returning their sovereignty.

You put it all together and it’s no wonder Jesus wished they had recognized their hour of visitation. No one really understood who he was or his purpose.

Many of us have learned over the years that Jesus is more than we can imagine; and often does things in ways we would not anticipate. Time and again it is in hindsight we see how he did provide – in a way we had not expected; how he did keep us from harm – when we wondered why he was silent.

How blessed we are to understand the Passion Week from our perspective. Let us be reminded then that our Lord still moves in ways we might not expect. And as surely as the sun will rise he will return for us. So today we have confidence to joyfully proclaim: “Lift up your head, open the doors, let the King of Glory come in. And forever be our God.”

Lenten devotion: Baptism

They were two very special cousins, Jesus and John the Baptist. It seems inconceivable they would have grown up unaware of Mary’s visit to Elizabeth some three decades earlier, and the miraculous nature of their births. Now, a crucial meeting between them occurs. Matthew writes in his gospel:

Then Jesus came from Galilee to John to be baptized by him in the Jordan River. But John tried to prevent him, saying, “I need to be baptized by you, and yet you come to me?” So Jesus replied to him, “Let it happen now, for it is right for us to fulfill all righteousness.” Then John yielded to him. After Jesus was baptized, just as he was coming up out of the water, the heavens opened and he saw the Spirit of God descending like a dove and coming on him. And a voice from heaven said, “This is my [beloved] Son; in whom I am well pleased.” (Matt. 3:13-17)

Many of us know what it’s like to be buried with work and some of us also know what it’s like to be buried under a mountain of grief. There’s another kind of burial that isn’t burdensome, though. In fact, it’s life-giving: the Bible calls it being buried with Christ in baptism.

One writer paraphrases Romans 6:3-11 this way:

[This is] what baptism into the life of Jesus means. When we are lowered into the water, it is like the burial of Jesus; when we are raised up out of the water, it is like the resurrection of Jesus. Each of us is raised into a light-filled world by our Father so that we can see where we’re going in our new grace-sovereign country.

Could it be any clearer? Our old way of life was nailed to the cross with Christ, a decisive end to that sin-miserable life—no longer at sin’s every beck and call! What we believe is this: If we get included in Christ’s sin-conquering death, we also get included in his life-saving resurrection. We know that when Jesus was raised from the dead it was a signal of the end of death-as-the-end. Never again will death have the last word. When Jesus died, he took sin down with him, but alive he brings God down to us. From now on, think of it this way: Sin speaks a dead language that means nothing to you; God speaks your mother tongue, and you hang on every word. You are dead to sin and alive to God. That’s what Jesus did. (Peterson, 2002)

“Righteousness” means living in harmony with the will of God. At baptism, the Holy Spirit wonderfully moves, much like Paul writes: “testifying with our spirit that we are God’s children” (Rom. 8:16). And the Lord is surely pleased!

Lent has been traditionally linked to preparing people for baptism. These are services when we can celebrate with those who publically declare “passing over” with Jesus from death to sin into a new life in Christ. Let us do this as well, that we may fulfil all righteousness.

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References:

Peterson, E. H. (2002). The Message: The Bible in contemporary language (Rom 6:3–11). Colorado Springs, CO: NavPress.

Lenten devotion: Self-denial

As the Lord first taught, so it is to this day, that life in the Kingdom of God often contrasts the ways of the world. For all the talk of leadership in our day we might overlook that the primary emphasis in the Kingdom is actually on followership. While leadership serves as a spiritual gift to the Church, which not everyone enacts, followership is a practice expected from all of us and will be so for eternity.

Jesus says, “Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it. What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done. (Matt. 16:24-27)

A portion of The Book of Common Prayer appoints specific days in which we ask God to “mercifully grant that we, walking in the way of the cross, may find it none other than the way of life and peace” (BCP, p. 99). A hasty resistance to Jesus’ way of self-denial is often a struggle to set aside the ambitions to lead ourselves and grasp the life of following.

Thousands wanted something from Jesus – in so far as it suited their interests; few wanted his Kingdom according to his interests. To these John says that Jesus would not entrust himself to them for he knew the hearts of men.

Biblical self-denial is less about withholding pleasure or causing discomfort and more about daily placing the interests of God before the interests of self. Of course, this requires us to face the question: Do we trust God to know what is in our best interests even better than we do?

By faith a person receives Christ into their innermost being. And Christ, as a transforming presence reverses the course of that life from self-assertion to self-denial; from self-trust to trust in God.

Paul commends his co-worker Timothy for living such a life, saying, “I have no one else like him, who will show genuine concern for your welfare. For everyone looks out for their own interests, not those of Jesus Christ. But you know that Timothy has proved himself… (Phil. 2:20–22).

Perhaps Paul was contrasting him to those referred to earlier in his letter; those who preached Christ out of selfish ambition (Phil. 1:17); once again, following in so far as it suited their own interests. These are surely like the seed Jesus taught falls among thorns; “They hear but as they go on their way they are choked by life’s worries, riches and pleasures and they do not mature. But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop (Luke 8:14–15).

The good and noble heart will learn to deny the worries of life, the allure of riches, and the distraction of pleasures for the sake of following Christ. He is no fool who gives up these to preserve his soul. Walking in the way of cross, may we also learn to say “For me, to live is Christ. And to die is gain.” (Phil. 1:21)

Lenten devotion: Cleansing

When God speaks his Word creates what it commands. So when Christ says, “You are already clean because of the word I have spoken to you” (John 15:3), we are truly clean. When the Word says “There is no condemnation” (Romans 8:1) there is truly none. This we live in and trust by faith.

God speaks through the prophet Ezekiel saying:

“I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh. And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws. Then you will live in the land I gave your ancestors; you will be my people, and I will be your God. I will save you from all your uncleanness…”(Eze. 36:25–29).

The Old Testament picture of purity vividly portrays the need for cleansing and atonement to approach God. In his teaching and actions, Jesus reached across barriers to approach those who were unclean, outcasts and marginalized: a leper, a suffering woman and even a dead child receive the touch of cleansing and a new life. Yet to those who thought of themselves clean by their external life, he reminds that it is not that which goes into the body that makes one unclean but rather it is that which comes out of the heart (cf. Matt. 15:18).

After careful examination which leads to repentance, a believer gains nothing by continuing in a guilty conscience. As John puts it, to say that we have not sinned when we have “shows God’s word has no place in our hearts” (1 John 1:10). Likewise, to insist that we are filthy when we have been cleansed is equally false. There comes a time when the most spiritual thing we can do is to accept cleansing from all sin as an accomplished fact and stop calling unclean that which God has made clean.

The final book of the Bible proclaims that the cleansed will live in the new heaven and new earth. There, disease, death, tears and brokenness are gone forever. The Lord and his people are at last together, thanks to the cleansing brought about for the entire creation by the sacrifice of Christ.

Of that place, Revelation says “Nothing impure will ever enter it…Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city…He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus (Rev. 21:7; 22:14, 20).

Come soon.

Free to sin or free from sin?

Our church is studying the book of Jude in our weekend services and Life Groups over the next several weeks. The philosophical dilemma in Jude is the influence of false teachers whose doctrine and lifestyle is called antinomianism (lit. Greek anti,"against"; nomos,"law"). This is a term used to characterize believers in the early church who wrongly thought that salvation by faith in Jesus Christ freed them from all moral obligations and that they could sin without fear of consequence or punishment.

Advocates of this teaching and lifestyle would agree that God's grace redefines the believer's position with God, but would also insist that grace redefines sin! Therefore, antinomianism means: a) the doctrine or belief that the Gospel frees Christians from required obedience to any law, whether scriptural, civil, or moral, and that lifestyle is irrelevant to salvation; or b) the belief that moral laws are relative in meaning and application as opposed to fixed or universal.

Antinomianism believes the Christian is free from obligation to observe the moral law as set forth in the Old Testament or any prescribed moral guidelines from an authoritative church tradition. It is a concept that sits within discussions on Christian ethics and morality.

Application Planning
This week take stock of the current influences in your life; perhaps even write them down in a notebook. Consider if you would share these with your group later. Answer questions like these:

• What books/authors are making a strong impression on you lately?
• Are there any particular charismatic leaders, teachers or prophetic figures you are paying attention to?
• What is the content of their message(s)?
• Are you drawn toward seeking "new revelation" or knowledge? How have you been evaluating this against the Evangelical/Pentecostal tradition of our church?
• Have you been resenting any moral constraints taught by this tradition?
• What relationships around you help ensure that you are staying in the love of God and trustworthy teaching?

Resources:
An article about antinomianism: http://www.theopedia.com/Antinomianism

Suffering for the sake of His body

A curious statement is made by Paul concerning an aspect of his ministry: “I am glad when I suffer for you in my body, for I am participating in the sufferings of Christ that continue for his body, the church. God has given me the responsibility of serving his church by proclaiming his entire message to you. This message was kept secret for centuries and generations past, but now it has been revealed to God’s people. For God wanted them to know that the riches and glory of Christ are for you Gentiles, too. And this is the secret: Christ lives in you. This gives you assurance of sharing his glory. So we tell others about Christ, warning everyone and teaching everyone with all the wisdom God has given us. We want to present them to God, [mature] in their relationship to Christ. That’s why I work and struggle so hard, depending on Christ’s mighty power that works within me.” (Colossians 1:24–29, NLT)

Let me quote the ESV Study Bible notes on the phrase “I am participating in the sufferings of Christ that continue for his body, the church”: “[This] does not imply that there is a deficiency in Christ’s atoning death and suffering on the cross, which would contradict the central message of this letter and all the rest of Scripture as well (cf. Heb. 9:12, 24–26; 10:14). Christ’s sufferings are in fact sufficient, and nothing of one’s own can be added to secure salvation. What was “lacking” in Christ’s afflictions was the future suffering of all who (like Paul) will experience great affliction for the sake of the gospel, as Paul described, e.g., in 2 Cor. 1:8–10” (The ESV Study Bible, 2008, p. 2295).

Paul certainly experienced sufferings in his ministry in the form of opposition, persecution, imprisonment, and rejection from those outside of the church. But remember he also named the daily pressure of his concern for all the churches (2 Cor. 11:28)! Read the whole list starting from verse 22 for a scary job description!

Could it be that suffering through conflicts, offences, and sin from other Christians is a part of “participating in the sufferings of Christ that continue for his body, the church”? Moreover, that these sufferings are a part of what it takes to present everyone mature in their relationship with Christ? How does this possible interpretation change how you view being hurt by the church? How would it change the way you engage in relationship with those you may be in conflict with or hurt by?

The way of non-violence

Palmer describes violence as anything which violates the integrity of another person. The examples he gives (e.g., insults, demeaning, treating others as disposable, etc.) make me think that dignity might be a better term than integrity in this definition. Regardless of this minor issue, he points out that a circle of trust can show how abnormal violence really is. This reminded me of a story told by a military chaplain out on patrol with fellow soldiers yet he was the only one without a weapon. One soldier noticed this and remarked that not carrying a gun must feel strange to the chaplain. The unit’s leader corrected the soldier by saying the chaplain “is here to remind us that it’s unusual to be carrying weapons in this world.”

Palmer outlines three options of conflict responses: fight, flee or honour the soul of the other. The purpose of this chapter is to encourage his reader to choose the third way. I think this chapter would be complemented greatly with Ken Sande’s (2004) The Peacemaker : A Biblical Guide to Resolving Personal Conflict. Sande is actually an attorney who explores in greater detail what peacemaker responses – as opposed to escape responses or attack responses – can look like. Here is Sande's model.

For Palmer, acting non-violently means holding the tension of opposites long enough to break our hearts open to new ways or ideas; or as he puts it, “until a new vision emerges” (p. 176). I like this idea quite a bit as I tend to shy away from hasty decision-making, especially when it is not clear what to do next. Holding such tension open (i.e. neither fight nor flee) seems to bring more creativity to the surface.

I imagine some situations limit this though. For example, workplace bullying is sometimes called workplace violence. How long does one neither fight nor flee from that? A lack of safety can only be tolerated for so long. Palmer suggests four resources for the person wishing to serve as an agent of non-violent change (p. 171) but I think these should take the direction our moral compass points in the situation.

I do find it surprising how little forgiveness is discussed in this chapter. While it is important to teach on honouring the soul of another as to not enact violence on them, what are we to do with those who bring violence to us? Practicing unforgiveness in the workplace has many expressions: gossiping, workplace deviance, grudges, refusing to trust, exclusion from power, etc. Honouring the soul of an offender is equally important and part of keeping civility. In fact, I would suggest that forgiveness is a pillar moral virtue in Christian spirituality.

References:

Palmer. P. J. (2004). A Hidden Wholeness. San Francisco, CA: Jossey-Bass.

Expressions of companioning

“He who falls alone remains alone in his fall, and he values his soul little since he entrusts it to himself alone.” - St. John of the Cross

Palmer begins the chapter “Living the Questions: Experiments with Truth” by relating his personal struggle with growing older and the fear of “becoming a 72 year old man who doesn’t know who he is when his books are out of print and the audiences are no longer applauding” (p. 131). Confronting this fear with a group of friends led him to develop a retirement plan for exploring who he might be besides a writer and speaker. This reminds me of a story well-known Christian author James Dobson told during a time when he put so much pride in being a good writer. His perspective on the importance of writing books changed after finding his first best seller Dare to Discipline (1970) in a garage sale for less than a dollar! Suddenly he realized the longevity of even his “best work” was not that long after all. This event triggered a time of soul searching for Dobson much like Palmer describes.

It is at these times Palmer recommends a person seek the help of a “clearness committee” – a concept from the Quaker tradition whereby a group of trusted friends gather around a focus person to ask the right questions that enable to soul of that person to arise and provide clarity. This concept reminds me of Proverbs 20:5, “The purposes of a man’s heart are deep waters, but a man of understanding draws them out” (NIV). For Palmer, the drawing out of the soul’s purposes comes through a structured session of open-ended questions, observing, confidentiality and prayer.

Such spiritual support has been well-known throughout church history and across many traditions. In many cases it has been referred to by the catch-all term “spiritual direction”, whereby directors help a person notice and respond to the movement of God. In my spiritual tradition, (Evangelical/Pentecostal) people have long gathered in small groups for cottage prayer meetings, as accountability partners, and so on. However, the dynamic of strictly following open-ended questioning, listening, observing, and drawing out the soul/inner teacher seems like a much needed addition. I would guess it is because Pentecostals are so drawn to manifestations of spiritual gifts of prophecy and words of wisdom or knowledge that there seems to be a lot more telling than asking in that tradition!

What seems common to all these expressions is companioning. The inner journey is probably best not taken alone. We are either too soft on ourselves or too hard on ourselves – I know I do. It has been suggested to most important things ever said are the things we say to ourselves. A fellow traveler often helps us find a better perspective.

References:

Palmer. P. J. (2004). A Hidden Wholeness. San Francisco, CA: Jossey-Bass.

What is the spirit of leadership? Part 3

Here’s a collection of particularly good quotes from Miles Munroe’s Spirit of Leadership (Witaker House, 2005):

• Learning comes from education, while knowing comes from revelation. Learning is cognitive, while knowing is spiritual. You do not really change until you “know.” Knowing changes your mind, which transforms your attitude, which, in turn, directs, and regulates your behavior. (pp. 44-45)
• …the secret to greatness is in serving everyone else. To understand this principle, you must answer the question, “What do I serve to others? I believe that this is the greatest revelation of true leadership I have ever discovered and exceeds all the theories and research from the past. What Jesus is stating here is that, to become the great leader you were created and destined to become, you must discover your unique inherent gift and assignment (your original purpose) and serve that to the world of mankind. Do not seek greatness, but seek to serve your gift to others to the maximum extent that you can, and you will become a sought-after person. (p. 96)
• If you find your unique gift or special talent and commit to serving it to the world of mankind, then your significance will cause people to seek you out. You will become an influence through exercising your gift, rather than through manipulation. The more you become a person whose gift is valued, the greater your influence will be. (p. 97)
• Exerting proper influence means inspiring others through the leadership gift that we have been given. The true nature of leadership is the attraction of others to our gifts, which are deployed in their service. (p. 103)
• In effect, the nature of the leadership spirit is to be comfortable in the presence of power, authority, and might without being intimidated. When the leadership spirit is fully restored, you revere and respect God and his authority but are never fearful in his presence; you rejoice in his company. True leaders respect and honor authority but are comfortable in its presence. (p. 116)
• The nature of the leadership spirit includes the following: 1) manager of one’s environment; 2) exerter of influence; and 3) comfortable with power. (p. 122)
• Manifesting the spirit of leadership is a matter of discovering and nurturing your true self so that you naturally evidence your leadership nature. (p. 124)
• Again, self esteem is your awareness of your value to your environment…Our disposition toward ourselves and the world comes from our self-estimation. Our self-estimation, in turn, comes from our awareness of our value to our world. This is where we get our sense of significance and contribution in life…You must come to the point where you are convinced and convicted that you and your gift are necessary. True leaders believe that they are needed by their generation and the world. (pp. 133-134)
• The answer, I believe, is not a lack of raw material or potential but the absence of right information, training, and an environment conducive to producing the mentality, mind-set, and altitudes necessary for this leadership potential to be ignited. This is the spirit of leadership. True leadership has more to do with mind-set than with methods and techniques. (p. 186)
• Attitudes are nothing more than habits of thought produced by your self-image, self-worth, and self-esteem, and habit can be acquired and changed by the reconditioning of the mind. (p. 219)
• The day we take responsibility for our attitudes is the day that we truly grow up. (p. 220)
• One of our major responsibilities as leaders is determining what is best for us according our life’s purpose and vision. (p. 240)
• Attitude is the power of leadership. Nothing can stop a person from achieving success who has the right attitude. You can always make up in attitude what you lack in education. Yet nothing can help the person who has the wrong attitude. (pp. 288-289)

Quotes: Leadership attitudes worth catching…

Indra Nooyi, chairman and CEO of PepsiCo, on Learning: “The one thing I have learned as a CEO is that leadership at various levels is vastly different….As you move up the organization, the requirements for leading that organization doesn’t grow vertically; they grow exponentially….If you want to improve the organization, you have to improve yourself and the organization get pulled up with you….Just because you are a CEO, don’t think you have landed. You must continually increase your learning, the way you think, and the way you approach the organization.”

One of the most important leadership lessons Gary Burnison, CEO of Korn/Ferry International learned in his career was that “leadership is all about the other person. No matter the topic—whether someone is being fired or has just told you about a serious health issue—that person should leave your office feeling better than when he or she entered.… For the CEO there is no off-the-cuff remark. Leadership demands introspection and an understanding of the clout that one’s words and actions carry.”

Sam Palmisano, Chairman and CEO of IBM remarks, “Some of the best advice I ever received was unspoken. Over the course of my IBM career I've observed many CEOs, heads of state, and others in positions of great authority. I've noticed that some of the most effective leaders don't make themselves the center of attention. They are respectful. They listen. This is an appealing personal quality, but it's also an effective leadership attribute. Their selflessness makes the people around them comfortable. People open up, speak up, contribute. They give those leaders their very best.

Indra Nooyi: Chairman and CEO, Pepsico: “Whatever anybody says or does, assume positive intent. You will be amazed at how your whole approach to a person or problem becomes very different. When you assume negative intent, you're angry. If you take away that anger and assume positive intent, you will be amazed. Your emotional quotient goes up because you are no longer almost random in your response. You don't get defensive. You don't scream. You are trying to understand and listen because at your basic core you are saying, "Maybe they are saying something to me that I'm not hearing." So "assume positive intent" has been a huge piece of advice for me.”

What is the spirit of leadership? Part 2

Munroe heavily weights his theological position on Gen. 1:26, 28. He interprets God’s design for mankind to “rule” and “subdue” the earth as denoting leadership. Probably as a means of supporting this thesis, the author refers to God as “the Creator” the majority of the time. Since this book is boldly Christian in its worldview, I find it odd that Munroe does not explore the spiritual gift of leadership (cf. Rom. 12:8). Then again, to do so would probably undermine his thesis that every human is created to be a leader, rather than acknowledging leadership as a distinct spiritual gift – a gift not everyone would possess. Taken together, these are examples of a limited theological premise in Spirit of Leadership.

Unfortunately, Munroe also makes insufficient use of theological resources by merely stating the lexical root definitions of key Hebrew and Greek words (pp. 89, 109) without studying the word in its context or its morphology. This is worth mentioning because Munroe makes key points in support of his message here, yet claims it is “careful investigation of the Greek.” He also uses some eisegetical approaches (i.e., the interpretation of a text by reading into it one’s own ideas) in his exposition of John 14:1-2, especially the meaning of the term “mansions” (p. 109). Overall, the author is not really demonstrating scholarly theological competencies in this book.

The question remains then, has Munroe solved the problem? Has he provided the “missing ingredient” that many people lack in becoming the leader they were created to be? I would suggest that any encouragement in attitude development is a valuable resource. Spirit of Leadership is probably most valuable for emerging or reluctant leaders and those breaking free of fatalistic mind-sets. I hesitate to endorse Munroe’s over-generalized interpretation of Gen.1:26, 28 as indicating every human was created to be a leader, but I can support the critical importance of attitude development he so fervently posits.

Spirit of Leadership admirably addresses the importance of matching your gifts to your environment for ensuring leadership success. Its emphasis on the fruit of a proper attitude is certainly appropriate and offers well thought out counsel for improving attitude. Finally, and perhaps most importantly, Munroe’s perspective of viewing leadership as a gift you serve to others is good theology and an essential part of a healthy philosophy of leadership.

What is the spirit of leadership?, Part 1

Dr. Miles Munroe is a noted author and international motivational speaker who focuses on numerous issues pertinent to government, business and discipleship contexts. In this series of posts I will look at his popular book, Spirit of Leadership (Witaker House, 2005).

According to this book’s biographical information, Munroe’s ministry purpose is “the transformation of followers into leaders and the maximization of individual potential” (p. 299). Munroe’s motivation for writing Spirit of Leadership is to address a problem he perceives as “the missing ingredient” that prevents many people from breaking through to the leadership capacity he believes exists in every follower (pp. 13-14, 26). With this book, Munroe examines how any person can experience his or her personal revelation of leadership. According to the author, “every human has the instinct and capacity for leadership, but most do not have the courage or will to cultivate it” (p. 15). Therefore, Munroe’s goal is to help his reader rediscover and recover that leadership spirit.

The author argues that leadership has become a role that one plays rather than a life that a person leads (p. 19). This, he says, causes people to lead double lives. As a result, leadership must be seen not as a technique, a style, or the acquisition of skills, but rather the manifestation of a spirit (p. 20) and an attitude of the heart (p. 22). For Munroe, a converted attitude is the key to a transformed life (p. 29).

Munroe justifies his message theologically by rooting it in creation theology – equating leadership with God’s command to rule and subdue the earth (Gen. 1:28). He insists that “each of us was created to rule, govern, control, master, manage, and lead our environments. You are in essence a leader, no matter who you are” (p. 33). For Munroe, leadership is the essence intrinsic to all human beings (p. 37). It should be noted that the author does not appear to negate the appropriate place of followership (see pp. 34, 82), but repeatedly posits his thesis that leadership is God’s intention and purpose for every person.

So what is the “spirit of leadership” as Munroe defines it? He believes it is “the inherent capacity of the human spirit to lead, manage, and dominate, which was placed there at the point of creation and made necessary by the purpose and assignment for which man (humanity) was created” (p. 83). In Munroe’s theology, this “assignment” is the Creator’s purpose for mankind – “to rule (i.e., have dominion) over all the earth” (p. 91; cf. p. 196).

For Munroe, training in the spirit of leadership is essentially training in attitude. He writes:

Attitude determines everything. It is not enough to know the principles, precepts, and skills of leadership. We must acquire the spirit of leadership by discovering and applying the attitudes of true leaders. Training in leadership really means training in attitude because attitude has to do with how we respond to life. (p. 212)

Munroe challenges his reader to discard their intimidation and develop the spirit of leadership they were created to manifest (p. 30). He spends the first half of the book building this case. In the second half of the book, he discusses key attitudes that will transform followers into leaders.

Unfriending the false self

In chapter three, Palmer describes “living behind a wall” as the truth of our inner self living in disparity with our outer performance. He illustrates various expressions and motivations for such a way of life (the Saddam Hussein illustration is especially disturbing). Yet he astutely observes that while there are clear external enemies of the soul, there appears to be collaborators to those enemies right within our true self. For example, Palmer writes: “When our impulse to tell the truth is thwarted by threats of punishment, it is because we value security over being truthful” (p. 34).

One example from my experience stands out here. I have noticed a dilemma in my own life and others when faced with an authority figure’s leadership style, ethics, or direction that not a fit with your true self. Human resources management experts say when employees feel this way about their leader but do not leave they inevitably begin to act out in deviant ways at work, e.g. showing up to work late, leaving early, phoning in sick when they are not, deliberately taking longer to complete tasks, isolating themselves from others, etc. So I wonder what the collaborating aspect of their true self is that makes them put up with this?

Another similar example is becoming absorbed in values that are at variance with the true self. There are many reasons why a person begins to conform to such incongruent values. I found an interesting illustration recently when listening to a radio theater broadcast from the Adventures in Odyssey series (my kids and I love these!). In one show, a dialog occurs between two characters – Kelsey and Eugene – about the problem Eugene has with embracing the Hollywood lifestyle when give the opportunity. Kelsey defends this life as, “Here you have to keep moving. You have to play the game like everyone else does. That’s the way it is.” Here is the remainder of the dialog:

Eugene – “Perhaps I’m just uncomfortable with all the artifice, the fakery, the make believe. Correct me if I’m wrong, but I get the impression that everyone in this town is acting. Acting like a friend only so long as it serves a purpose. Acting as though they care when they really don’t. Acting as though the entire world revolves around what happens here without any regard for the rest of the world. Frankly I’m not sure how you cope with such a life.”

Kelsey – “You cope by doing it the same way. You cope by becoming a big star making tons of money so you buy whatever you need including friends. You cope by becoming powerful enough so you can create your own world. You cope by being better at it than everyone else!”

Eugene – “I think that’s very sad…to be so cynical. Couldn’t it be argued that by creating your own world you are actually missing out on the real world? True friendships, true feelings? Don’t you every wonder what would remain if the artificial world you created suddenly collapsed? What would you have left?”

Kelsey – “No Eugene, I don’t wonder. I don’t want to know.”

Sadly, it is as Palmer says: “Live behind a wall long enough and the true self you are trying to hide from others becomes hidden to yourself as well” (p. 43).

References:

Palmer. P. J. (2004). A Hidden Wholeness. Jossey-Bass.

What is “true community”?

I was told once that the journey of following Christ also involves a journey of self-discovery. Spiritually speaking, I have been socialized in the Pentecostal/Evangelical tradition which has advocated authentic community or circles of trust through expressions like the small group movement, accountability groups, and cottage prayer meetings. In each of these I have found the more I learn about Christ the more I learn about my own soul.

Parker Palmer discusses true community in his book, A Hidden Wholeness (2004). In this section, he presents reasons as to why we need to be in community with others if we seek to live an undivided life. He refers to his own experience with Quakers at Pendle Hill in what is called “circles of trust.” He says these groups “taught me about the reality and power of the soul, about a way of being together that allows the soul to make a claim on our lives, and about the miracles that can happen when we do" (p. 28).

Those from the Pentecostal/Evangelical tradition would prefer that the "inner teacher" is best thought of as the Holy Spirit. This view is generally thought to be more reliable than one’s own heart (cf. Jeremiah 17:9), but as we mature spiritually the assumption is our own inner voice does become more reliable. In the meantime circles of trust like I mentioned do help in discerning the inner voice (i.e., the Holy Spirit or my true self) from the voices of sin, worldiness, deception or evil. These are times when fellow Christians have been the most valuable.

I found a unique parallel in my professional life with the attitudes and processes required for school accreditation. One co-worker described the relationship between schools and accrediting bodies this way: “We must submit to evaluation from outside ourselves to give us insight into ourselves because on our own we will deceive ourselves.”

Palmer feels there are certain principles and practices that shape a circle of trust which creates safety. He says, “…the soul can feel safe only in relationships that possess certain qualities” (p. 29). What Palmer describes requires a certain amount of intimacy in the relationship. However, not everyone is comfortable with intimacy. Moreover, the level of intimacy expressed depends on the context. Wise people express certain things only with friends they would not with co-workers, even if those co-workers were Christians. So I suppose true community depends on what’s at stake in being honest with others.

Building or breaking trust

Trust is a kind of “psychological contract” between persons in organizations. Zigarelli (2005) defines this “contract” further: “It simply means that employees perceive that there is an unwritten bargain in place between employer and employee. The employee’s end of the bargain is to do a decent job and to function within the established rules of conduct for the workplace. In exchange for this, the employee believes the employer has obligations in the areas of pay, promotion, job security, work assignments, hours required, and so on.”

Trust is critical in an organization because people will only take creative risks when they feel secure.  Elmer (2006) defines trust as, “the ability to build confidence in a relationship so that both parties believe the other will not intentionally hurt them but will act in their best interest.” In the leader-follower relationship, both parties contribute to the level of trust that exists between them. Consequently, if a person inherently lacks trust in his or her leaders without just cause, that relationship will be quickly deteriorate and eventually everyone loses.

Scheld and Dodrill (2003) researched whether or not Christian organizations have intrinsically high levels of trust. They surveyed over 15,000 employees of these organizations and the results show that simply being a Christian organization doesn’t mean immunity from low trust levels. The authors identified specific organizational attitudes, norms, and values that influence trust. The five key factors they discovered (in order of significance) were: a) concern for employees, b) openness and honesty, c) identification [with the mission, vision, and goals of the organization], d) reliability, and e) competence.

The move toward building trust in an organization begins with the leader. Zigarelli (2005) reminds Christian leaders that the “principle of reaping and sowing is in full operation here. Trust begets trust, distrust begets distrust.” He encourages Christian leaders to permit trust-oriented questions to enter the decision-making processes of their organization. He suggests questions such as: “Will my decision have the effect of increasing or decreasing the trust that employees place in me?” “Will the manner in which I am reaching this decision make my employees suspicious?” And “If I were on the receiving end of this decision, would I trust that the decision maker had my best interests in mind?”

Mike Henry offers these lists of trust building or breaking behaviours in two separate blog posts:

Trust building behaviours

1. Give Win First. No one ever created a win-win relationship without letting the other person win first. If you refuse to let the other person win, you force everyone to contract and withdraw.
2. Listen and learn. Attention, focus and time are scarce commodities. Consider how much (or little) time you spend focused on a single activity or person. Actively listen to others and work to understand them twice as long as normal today.
3. Appreciate and value others. Simply forcing yourself to listen and focus doesn’t mean you will learn. Appreciation is the point at which you engage. Bring energy to maintain the connection with others out of your own internal desire. Appreciating and valuing another person builds trust. (Hat tip: Monica Diaz’s book “Otheresteem.”)
4. Remember what you hear and see. If you appreciate something, you will process and consider it in a way that will help you remember. As you remember what you hear and see, others rest more in their understanding of you, and that builds trust.
5. Trust others. Nothing betrays trust more than the lack of trust. Most often, people who won’t trust others do so because they can’t be trusted either. If you would never steal from someone else, why are you always afraid the other person will steal from you? Trust first.
6. Find solutions. Begin with the belief that the other person can succeed. Don’t tell them their idea won’t work. Help create ways to make them successful.
7. Make a sacrifice. Sometimes the solution to someone else’s problem is a sacrifice on your part. Be willing to be the solution to your teammate’s problems.
8. Learn from your mistakes. Don’t make the same mistake twice. People will forgive errors made by genuine people attempting to do the right thing. Work hard to avoid repeat mistakes.
9. Make it right. Even though errors can erode trust, you build trust when you fix a mistake well. Be proactive and do the right thing.
10. Give generous credit and praise. People want to matter. If you help people be important and valuable, you become valuable.
11. Do what you say. It all comes down to this. If you are not capable of delivering, people will like you but not trust you to lead.

Trust breaking behaviours

1. Practice creative paranoia. Remember, you’re not paranoid if they really are out to get you.
2. Make commitments to get others to do something. Choose what you do based on how you feel at any given moment.
3. When someone suggests an idea, show them everything that’s wrong with it. They’ll love you for speaking the truth.
4. Point out the mistakes of others. “Hey, they can’t get better if they don’t know where to improve!”
5. Take credit for every good thing that happens on your team.
6. Keep score on who drops the ball and remind frequently.
7. When your leaders ask about a mistake that was made, make sure and let them know which team member made the mistake.
8. Change your mind frequently with little reason or input.
9. Speak in vague terms. If they go off and make a mistake based on their misunderstanding, that’s they’re fault.
10. Look out for Number 1. Let’s face it, no one is more important than you. You’re at the center of the universe. If you don’t look out for yourself, who will. So make sure you get yours. After that, you’re free to try to be fair to others.

References:

Elmer, D. (2006). Cross-cultural servanthood: Serving the world in Christ-like humility. Downers Grove, ILL: InterVarsity Press, p. 77.

Henry, Mike. (July 19, 2011). 11 Ways to Build Trust in Your Team. Smart Blog on Leadership, Message posted to http://smartblogs.com/leadership/2011/07/19/lead-change-post/

_________. (July 20, 2011). Top 10 Trust Killers. Lead Change Group. Message posted to http://leadchangegroup.com/top-10-trust-killers/?utm_source=twitterfeed&utm_medium=twitter

Scheld, K. & Dodrill, C. (2003). How High is Your Trust Level?: 5 Steps to Creating a High-Trust Organization, Christian Management Report, December 2003.

Zigarelli, M. (2005). Building Trust in Your Organization. Regent Business Review 18, (July/August)

The best of all professions? Really?

“The Christian ministry is the worst of all trades, but the best of all professions.” – Sir Issac Newton

Here’s a portion from a paper presented at the Orthodox Church in America’s 14th All-American Council “Our Church and the Future” in Toronto (2005): “A “normal” North American family seldom if ever encourages a child to pursue a religious vocation. Why is this so? This may be a generalization, but the priesthood is suffering from low self-esteem. Whether this is the product of priests giving a poor impression of themselves or from widespread secularization, priestly ministry is not the high profile career it once was. If in past times an ecclesiastical career was synonymous with social prestige and financial security, today pastoral ministry means being part of a class of people who are on the fringe of society and who may in fact be destined for a life of financial insecurity.” (p. 9)

I am reminded of the "hireling" figure mentioned in John 10:11-13 when considering some that might pursue ministry for its “social prestige and financial security.” Motivation for vocational ministry is such a dynamic thing. A once enthusiastic pastor can sadly be drained of their motivation by the struggle with conflict, bureaucratic structures, the slow pace of change, and a nagging sense of powerlessness to make a difference.

Consider Paul’s experiences compared to the “super-apostles” as recorded in his second letter to the Corinthians:

“Are they servants of Christ? (I am out of my mind to talk like this.) I am more. I have worked much harder, been in prison more frequently, been flogged more severely, and been exposed to death again and again. Five times I received from the Jews the forty lashes minus one. Three times I was beaten with rods, once I was pelted with stones, three times I was shipwrecked, I spent a night and a day in the open sea, I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my fellow Jews, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false believers. I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked. Besides everything else, I face daily the pressure of my concern for all the churches. Who is weak, and I do not feel weak? Who is led into sin, and I do not inwardly burn? ” (2 Corinthians 11:23–29, NIV)

But then suddenly Paul pauses to write: “If I must boast, I will boast of the things that show my weakness” (v. 30). Garland (2001) writes: “It is odd to boast about one’s weakness, but Paul’s declaration in 2 Cor 12:10 becomes the key for unlocking the purpose of this peculiar tactic. His weakness has a “revelatory function.” He will therefore tell tales of battle skirmishes, heavenly journeys with divine revelations, and miraculous cures but turn them on their heads. They do not show how brave and wonderful he is, but how great and wonderful the grace of God is that sustains him in his weakness.”

God triumphs amid human weakness, embodying the principle of Christ’s crucifixion and perhaps the notion of filling up in our flesh what is still lacking in regard to Christ’s afflictions (cf. Col. 1:24).

Maybe now is the best time to encourage a child to pursue a religious vocation. When the social prestige and financial security are lessened the wonderful grace of God that sustains us is truly known.

 

References:

Garland, D. E. (2001). Vol. 29: 2 Corinthians (electronic ed.). Logos Library System; The New American Commentary (p. 504). Nashville: Broadman & Holman Publishers.

“Our Church and the Future”. (2005). Orthodox Church in America’s 14th All-American Council, Toronto, ON. Retrieved from www.oca.org/PDF/14thAAC/Clergy%20Formation.pdf

Forming a Christian Heart: The Dream

One of the most popular worldview storylines is the story of the Dream (i.e., the American dream, the European dream, the Canadian dream). These dreams tell of a place where you can start with nothing, and, by your own hard work and determination, rise out of poverty and obscurity to become a successful person. Or perhaps a story of individuals finding security not through connectivity, kindness, sustainable development, and respect for human rights.

Our major institutions—education, business, even family—distribute this story to us in various forms. The media (esp. advertising) take this story and then reinforce it with alarming effectiveness to every component of our lives.

Jon Tyson (2011) in his article “Breaking the Mold” says the result of buying into this worldview holds “massive sway over the actual practices of our lives. Afraid of being left behind or missing out, we shop, browse, sit, watch, work, and spend, all in pursuit of this dream story. These practices set the pace for what we actually value, and these values often determine the major choices and habits that define our lifestyle. Here lies the tension we all feel: Our theology is defined by Jesus, but our lives are defined by some other lord.”

Reflect on this image as you read this quote from Tyson’s article:

Imagine yourself in first-century Rome, walking to attend one of the local house-church gatherings. You walk past the Palatine Hill, where the elites of Rome watch over the world's most powerful city and where Christian martyrs had been set on fire in order to light up Nero's drunken parties. You walk past the local theater, and hear the crowds roar at the retelling of the stories of Rome's history. You pass a group of Roman soldiers, taking a break from enforcing peace in the world—the kind of peace that had crucified a Jewish rabbi named Jesus about 25 years earlier. You continue on past the Circus Maximus, a giant chariot-racing stadium and gladiatorial complex, and you realize other believers had been martyred there for disloyalty to the empire.

You walk past dozens of temples to Roman gods, houses of prostitution, images of the emperor on buildings, temples, coins, and benches, and then enter a house where believers are meeting to worship Jesus as Lord and seek first his kingdom. There one of the elders announces that Paul has written a letter to your church. As you listen to teachings about…Then he reads: “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will.” (Rom. 12:2, NIV)

You, a first-century Christian, would not have thought of one immediate social or political issue when hearing these words. Instead, you would have been overwhelmed with the reality that everything in your life—the story, institutions, practices, values, entertainment, and lifestyle of the empire—was working in unity to conform you into a good Roman citizen.

It was not one thing in particular, but everything in general, that was pressing you into its mold. The goal of a good Roman citizen was to embody Rome's values, to be an icon (a small image) of the empire as a whole.

Now reflect on this image as you read this:

Look around your lives today. You drive past hundreds of billboards everyday, all kinds of stores and services that want to convince you to spend your money with them so you can have possessions and symbols of success designed to produce envy in others.

You log on to your computer and can socialize with friends anywhere; some take on a second identity and form dangerous relationships that can get them into deep trouble.

You turn on the TV and can easily find images of violence you would never want to invade your real life – yet it’s entertainment to most of us.

Then you turn to read Romans 12:2 in your Bible: “Don't become so well-adjusted to your culture that you fit into it without even thinking. Instead, fix your attention on God. You'll be changed from the inside out. Readily recognize what he wants from you, and quickly respond to it. Unlike the culture around you, always dragging you down to its level of immaturity, God brings the best out of you, develops well-formed maturity in you.” (The Message)

Now you too realize that everything in your life—the story, institutions, advertisements, practices, values, entertainment, and lifestyle of the culture—is all working in unity to conform you into an icon of a good secular citizen.

___________________

Encouraging people to think Christianly about worldviews requires teaching approaches that raise awareness of an array of influences and processes by which people determines the pursuits of their lives. A worldview emerges from both the activities individuals engage in and the beliefs they maintain.

Many people in our congregations  interact daily with institutions, businesses, and schools that promote worldliness for our time. Any serious discipling work here has to take into account not just the sinful nature and tendencies of the flesh, but the realities of the world that powerfully and discreetly pull us into its story and mode.

How do these everyday worldviews play out in real life? Consider that if my identity – my heart – is invested in financial security rather than relationships then I may not think twice about long-distance relocating to pursue that dream opportunity with the big salary, even if it means leaving long-term relationships. Or, if my heart is invested in drawing my worth from what I own, then I will be much more vulnerable to using credit (money I don’t have) and go into debt to gain the possessions I don’t need to impress people I don’t even like.

Our worldviews form in us like a story we buy in to. They are built on our desires (sinful or pure), they play off of our fears and drive us toward the things that make us feel validated. Because of this, we are attached to them, we feel deeply about them, and in some cases, we are neither fully aware of them nor able to explain them.

These series of posts have not been about forming an infallible way of thinking because forming the heart is about more than ideas. It takes into account the things we believe about what is real vs. what is not, how we respond to injustice, human need or evil, how we come to value work or play, our attitudes toward people who mistreat us, the relationships we choose to enter into, how we understand our identity, and what we do with our money.

The point of all this is not to develop an abundant intellect but to live an abundant life (cf. John 10:10). Let me close with this prayer from Paul:

“For this reason I kneel before the Father, from whom every family in heaven and on earth derives its name. I pray that out of his glorious riches he may strengthen you with power through his Spirit in your inner being, so that Christ may dwell in your hearts through faith. And I pray that you, being rooted and established in love, may have power, together with all the Lord’s people, to grasp how wide and long and high and deep is the love of Christ, and to know this love that surpasses knowledge—that you may be filled to the measure of all the fullness of God.” (Ephesians 3:14–19, TNIV)

References

Tyson, J. (2011). “Breaking the Mold”, Leadership Journal, June 13, 2011. Retrieved from http://www.christianitytoday.com/le/2011/spring/breakingmould.html

Forming a Christian Heart: Therapy

What aspects of modern life do you most appreciate?

Let’s consider the advances in knowledge which have made these possible. For example, technology relies on advances in sciences like physics, biology, geology, etc. The result is that we can build homes and cities, stay warm, store and cook food. Advances in medical knowledge rely on sciences like chemistry, biology, physiology, etc. The result is that we can treat illness; cure diseases, relieve suffering, etc. Overall, these things positively affect our quality of life.

But where does the knowledge of psychology and therapy fit into this? What benefits has it brought? Wilkens and Sanford write: “The prevalence of therapy tells us something about the pursuit of salvation – we have this inkling that our lives are not yet as good as they can or should get. This represents a discontent with a partial life and a desire to pursue fullness.” (Hidden Worldviews, p. 161)

Discussions about wholeness in the Christian life bring to mind Paul’s comments: “May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. The one who calls you is faithful, and he will do it.” (1 Thess.5:23-24). Throughout the letter Paul has been concerned with his readers dedicating their lives to God. Now he prays that God will “sanctify” his readers “through and through”; i.e. no part of our lives are unaffected by God’s influence.

Psychology seeks to help people through advancing research knowledge and practices of psychotherapy, consulting, counselling, etc. In general, the goal is to build whole and healthier people and communities.

But, what does it mean to be psychologically healthy? In general, it means possessing the tools for coping with difficult situations and maintaining a positive outlook in which a person remains focused, flexible, and creative in bad times as well as good. As a worldview, psychology and therapy are affected by assumptions about the nature of humankind (and by what authoritative source we know this), the source of the problems people encounter, what solutions are effective, and what “health” looks like. 

Is “psychological health” a preoccupation for you? Your worldview may start being affected depending on how you interpret salvation through Jesus Christ. Trevin Wax in his book Counterfeit Gospels (2011) describes key points in the aberrant “therapy gospel” as: a) the Fall (i.e. human problem) is primarily about woundedness; the failure to reach our potential or wholeness, the lie we bought in to; b) Christ’s incarnation and death prove our inherent worth as humankind and empowers us to wholeness; c) salvation then is about healing or wholeness.

Aside from these obvious interpretive concerns, it seems there are aspects of following Christ that surpass the prominence of achieving psychological health. For example, the primary goal for a Christian is to know the Father and his Son, Jesus Christ which is eternal life (Jn. 17:3). Also, sometimes the primary way Christians know God is by enduring trials and experiencing troubles (cf. James 1:2-4; 1 Cor. 1:8-11). Do we talk about these harder aspects of discipleship enough? Perhaps we would prefer to think, counsel, and teach about the healing benefits of discipleship rather its costs. 

Still, an important biblical concept in this discussion is peace. Its nuances include fulfillment, completion, maturity, soundness of mind, harmony, security (both individual and communal), and well-being. However, peace could be disturbed if one does not live before the Lord and others in righteousness. In fact, peace is one of the fruits of righteousness (cf. Isa. 32:17–18). 

Traditionally, biblical teaching tells us it is knowing God through Jesus Christ (i.e., eternal life) and holiness that leads to peace not vice versa. When psychological health is pursued for itself, it doesn’t always lead to greater holiness.

References:

Wax, T. (2011). Counterfeit gospels: Rediscovering the good news in a world of false hope. Chicago, ILL: Moody Publishers. 

Wilkens, S. & Sanford, M. (2009). Hidden worldviews: Eight cultural stories that shape our lives. Downers Grove, ILL: InterVarsity Press.

Forming a Christian Heart 4: Nationalism

Isaiah 26 is a future picture of God’s people Israel, banished and driven out by the sin of the former times now restored as a nation to God’s favour. The prophet Isaiah wrote a song for the people when the Messiah will establish his kingdom. Isaiah was picturing himself standing in the redeemed land listening to the people express their gratitude to God. The days of distress are over; God has ordained peace on earth and the nation is prospering again. This passage represents a worldview known as religious nationalism.

Here are some key verses that demonstrate this worldview:

^26:4 Trust in the Lord forever, for the Lord, the Lord himself, is the Rock eternal.

^26:8 Yes, Lord, walking in the way of your laws, we wait for you; your name and renown are the desire of our hearts.

^26:11 Lord, your hand is lifted high, but they do not see it. Let them see your zeal for your people and be put to shame; let the fire reserved for your enemies consume them.

^26:15 You have enlarged the nation, Lord; you have enlarged the nation. You have gained glory for yourself; you have extended all the borders of the land.

A worldview is an orientation of the heart; or a lens through which we see and interpret reality. Religious nationalism is the worldview where a shared (or dominant) religion contributes to a sense of national unity, a common bond among the citizens of the nation.

Nations arose as political systems grew from bands to tribes to chiefdoms then states. As a result, the progressive concerns of the people move from daily survival to keeping tribal unity to maintaining power and finally, as nations, to identifying national character. Nationalists tend to react with fierce devotion to preserve a particular national character; often with a belief that any changes will bring disaster. Religious nationalism believes that God has a special relationship to and mission for my country and the nation’s faithfulness to God will determine its prosperity or downfall.

Wilkens and Sanford write “when God and country are intertwined, ones’ national culture can be viewed as God’s will (his Kingdom) manifest on earth” (Hidden Worldviews, 2009, p. 73). Therefore, to the nationalist, the pursuit of national character is the measure of faithfulness to God.

While this worldview was entirely appropriate for the Hebrews of the Old Testament period, nationalism has been a seductive worldview for Christians since the 4^th century when Roman emperor Constantine made Christianity the state religion. What followed was the long creation of Christendom with its vision of a Christian government devoted to the enforcement of Christian values, and whose institutions are covered with a veneer of Christian holiness. 

But is it the church’s mission to create Christian nations (i.e., politically organized people groups)? Is that “making disciples”? This vision can still be tempting for Christians. You may be influenced by nationalism if:

• You believe our national character is and should be Christian and you lament its diminishment;
• You believe the political goal is to ensure that Christianity prevails as the dominate value shaper in our country and to denounce secularism;
• You believe that once we are a Christian nation, we must ensure that our nation’s interests prevail in the world because it means God’s interest’s will prevail.

Wilkens and Sanford insist that this discussion “should not be taken as a condemnation of patriotism…love of one’s country is a good and necessary thing…[and] there’s no simple way to determine…when patriotism degenerates into nationalism…but we do need some benchmarks for self-examination” (p. 62).

The authors give this sober warning: “When Christian and nation are fused, Christianity inevitably takes on a secondary status as the legitimating mechanism for the goals of the state and ceases to be a prophetic voice to the nation. (p. 75)…Nationalism is really a corporate variation on the sin of pride” (p. 77).

References:

Wilkens, S. & Sanford, M. (2009). Hidden worldviews: Eight cultural stories that shape our lives. Downers Grove, ILL: InterVarsity Press.

Forming a Christian Heart 3: Consumerism

What images come to mind when you think of consumerism? Perhaps troubling images of maxed out credit cards, deforestation, crowded malls, hoarding, or open pit mining.

But Wilkens and Sanford (2009) reminds us that “the Bible clearly teaches an idea you will seldom hear from the pulpit…This idea…is that God created us to be consumers. Really! In Genesis 2, God created [humanity] and then proceeded to give [them] the things [they] needed for a good life. “The Lord God made all sorts of trees grow up from the ground—trees that were beautiful and that produced delicious fruit.” (Hidden Worldviews, p. 44).

Consumerism is the tendency of people to identify strongly with and/or attach security to products or services they consume or own. Conspicuous consumerism refers to lavish spending on goods and services with admired brand names and status-enhancing appeal, especially for the purpose of causing envy. A few special brands take consumerism to a different level. These are the so-called cult brands: Cult brands sell lifestyles, not just a product or service; cult brands get into your heart and create absolute loyalty and fierce opposition to their “evil, third-rate” competition – lit. redefining the consumer relationship into a community identity and just cause. Examples include Harley-Davidson, Star Trek, Volkswagen, and Apple (esp. the Macintosh computer).

A person might be able to work for two different employers at the same time. However, God and money (Mammon) are not employers but slave owners. Mammon roughly equals our concept of “net worth” which is the value of a person’s assets, including cash, minus total liabilities. Of course, many people do try to cherish both God and net worth, but ultimately only one will be chosen. “Love” and “hate” in early mid-eastern thought are often roughly equivalent to choose and not choose. So the one not chosen will be “hated,” even if only by neglect.

The Brethren in Christ church declares one of their values as: “Living Simply: We value uncluttered lives, which free us to love boldly, give generously, and serve joyfully.”¹ In advertising-filled culture where everything seems more complicated than it needs to be, it’s natural to long for “the simple life.” But as this core value suggests, the commitment to living simply is not just a reaction to our consumerist culture, it’s deeply connected to a desire to trust in God and be generous to others.

This does not imply that rich people cannot be Christians. It does imply that wealth brings grave dangers, not least of which is the extra anxiety of having to protect one’s possessions for fear of losing. To serve the consumerist worldview is to serve a hard, unloving taskmaster; it’s one that will never say “it is enough; it is finished.”

“These things dominate the thoughts of unbelievers, but your heavenly Father already knows all your needs. Seek the Kingdom of God above all else, and live righteously, and he will give you everything you need.” (Mt. 6:32-33).

¹ Brethren in Christ Canada, Core Values, retrieved from http://www.canadianbic.ca/core-values/