Posts Tagged church
I have recently criticized Jim Wallis & Friends for their blind, cultish support of “programs focused on reducing” (a blurry category, to be sure), which, as they tell us, are integral to helping the “least of these” and doing “what God requires.”
Taking a different tack is Rick Perry, governor of Texas and the latest to join a crowded field of GOP presidential candidates.
Over a week ago, Perry held a religious rally in Houston called “The Response,” in which he aimed to lead Americans to fast and pray for their country (“fascists!!”). Upon hearing about the event, I feared it could be a repeat of Glenn Beck’s fluffy relativism festival held last fall. But behold, Perry spoke directly and absolutely, cutting clear lines between church and state and not making any attempt to shy away from the name of Jesus.
“His agenda is not a political agenda,” Perry said. “His agenda is a salvation agenda.”
Watch the speech here:
In the weeks preceding, Perry garnered significant criticism from progressives everywhere, who strived to paint his beliefs as ridiculous (“prayer!? seriously?!”) and portray the event as a nasty conflation of politics and religion.
Oddly enough, Perry made the distinctions pretty clear:
He is a wise, wise God, and he’s wise enough to not be affiliated with any political party, or for that matter, he’s wise enough not to be affiliated with any man-made institutions. He’s calling all Americans of all walks of life to seek him, to return to him, to experience his love and his grace and his acceptance – experience a full-filled life, regardless of the circumstances.
I don’t mean this to be a full endorsement of Perry — he makes me nervous on federalism and corporatism — and I am not fully aware of his past when it comes to handling the intersection of politics and faith. But what he Read the rest of this entry »
I have previously written on the importance of the Holy Spirit in aligning our lives to God’s perfect will and have also noted the limits of a spiritually dead worldview as it relates to generosity. What I haven’t done, however, is examined what will emerge — and how it will emerge — if we get all of our ducks in a row.
What might it look like if we were to actually succeed in avoiding the desires of the flesh, producing the fruits of the Spirit, and leveraging the subsequent alignment toward reaching the Lost, healing the sick, and helping the needy? What might it look like if our actions were guided by the Love of God rather than the Love of Man?
My friend Robby Moeller recently wrote eloquently about having a “head for the poor,” but while this is an important point, I am also concerned that our hearts might be further off than we think (hint: we’re sinners). Like anyone else, Christians are prone to what the Apostle Paul calls “futile thinking” and “foolish hearts.” We are constantly struggling to overcome a debased, idolatry-prone worldview.
In short, I fear that we often give our “good intentions” the benefit of the doubt.
What is “good” in the first place, and according to whom? Does it have anything to do with truth, and if so, how does that impact our view of love? What does “effective” mean under such a framework, or what about “compassion”? Are there any intentions worth esteeming if they fail to orient themselves correctly?
We need to correct our brains, yes, but more fundamentally, we need a spiritual revival that aligns our hearts and minds accordingly. This will certainly impact our perspectives on loftier political and philosophical levels, but more importantly, it will transform the way we approach our most mundane of day-to-day tasks and choices. Unbeknownst to many, God actually speaks, and we have the amazing opportunity to listen. Sound “radical” yet?
As Kelly Kapic argues in his recent book, God So Loved, He Gave, we have been called into a movement of divine generosity — one in which we reject bondage of this world and embrace God’s absolute ownership over our lives. “When captured by the depths of God’s gifts in the gospel,” Kapic states, “we discover that he frees us to participate in his work of grace, hope, righteousness, and love. This is the generous life: this is what belonging to God is all about.”
Sin is all around us, and although we are typically good at talking about it in church (or at least we used to be), we seem to forget that it’s a constant competing force in our fundamental decisionmaking. “No human relationship is free from this corrosive power,” as Kapic states, yet in our attempts to build relationships and community we seem to think that “good intentions” are all Read the rest of this entry »
Over the last few weeks, Ayn Rand has been a frequent topic on the blog (see parts 1, 2, and 3). Thus, I thought it might be beneficial to wrap things up with what I believe to be the key takeaways for Christians.
“For Christians?” you ask? Yes, for Christians.
Atheist and Objectivist William Schultz has done a great job of providing insight into the basics of Randian ethics and how they fundamentally differ from those of Christianity (see here and here). But rather than get into a deep debate over the merits and demerits of such an ethical framework (and/or it’s assumptions, conclusions, etc.), I figured I’d assess what the Christian might learn simply by examining it, assuming one retains their view of God, Christ, “objective” truth, etc. (I hope you have!)
In other words, what I believe we can learn from Rand would most certainly be rejected by Rand herself. In my own spiritual and intellectual journey, Rand has, most simply, challenged me to reconsider and build upon, though not abandon, specific features of my beliefs, and has, in turn, contributed more depth and dimension to the way I, as a Christian, view the individual and his subsequent relationship to God and man.
So, without further explanation, here’s what I think we can learn:
1. Truth matters. This may seem like a given, but today’s Christians have a tendency to elevate “love” above “truth,” as if one can exist without the other (e.g. Love Wins). Rand’s entire premise is that we must strive to discover the truth (the “objective” kind) and by doing so we will somehow achieve happiness (her highest value). For the Christian, our “objective” truth differs drastically from Rand’s. Ours is, shall we say, “super-objective” in the sense that it is supernatural. In addition, “happiness” — either our own or that of others — is not to be our highest end or “value”; the Glory of God is. In many ways, however, Rand seems more concerned with discovering, defining, promoting, and incorporating truth (itself) than Read the rest of this entry »
Up until now, I have avoided any in-depth discussion about the Center for Public Justice’s Call for Intergenerational Justice, a document which “demand[s] that Washington end our ongoing budget deficits.” The document was signed by a variety of Christian leaders from across the political spectrum, and was designed to “start of a biblically grounded movement in which grandparents, grandchildren and everyone in between can join hands to promote a just solution to our debt crisis.”
The Call has garnered both praise and criticism, with much of the latter coming from friend-of-the-blog Jordan Ballor. To discuss their disagreements, Gideon Strauss of CPJ recently joined Ballor for a discussion at the Acton Institute. This week, Common Sense Concept took the conversation a step further by hosting a panel on the Christian’s role in the budget crisis. Included on the panel were Strauss, Ballor, Jennifer Marshall, Ron Sider, Ryan Streeter, and Pastor Jonathan Merritt.
Catch the conversation here:
But as an evangelical, I’d like to focus specifically on Pastor Merritt’s concers, particularly his (mis)perception of how conservatives and libertarians view poverty solutions — a misunderstanding that permeates evangelicalism at large.
Merritt, himself a self-proclaimed conservative, begins his response by countering Ballor’s claim that the Call does not do enough as far as “putting the church on the hook.” In an initially shocking statement, Merritt says that he’s tired of putting the church on the hook, wrongly assuming that Ballor wants the church to ramp up its political involvement. Going further, Merritt Read the rest of this entry »
The Rob Bell controversy has yielded several important lessons, but David Platt offers one of the best in a new video on the dangers of functional universalism in the Christian church (as opposed to intellectual universalism).
Using Northern India as an example — a country comprised mostly of Hindus, Muslisms, and Buddhists — Platt challenges us to consider whether we really believe that the 597 million non-Christians therein are really going to hell. By asking whether we really believe it, he means to ask whether we are really doing something about it.
For Platt, the distinction between the intellectual issue and the functional one is as follows (though there can certainly be plenty of overlap):
If we believe that everyone is going to be ok in the end — if we embrace universalism, however it is cloaked — then we’re free to live our lives however we want, to sit back as easygoing Christians in comfortable churches. Because in the end, all of these masses are going to be ok. They’re going to be fine.
However, if we believe that people around around us — 597 million people in Northern India, 6,000+ people groups who have never even heard the Gospel — if we believe that they are going to an eternal hell without Read the rest of this entry »
Evangelicals have long winced with suspicion toward contributions from intellectual arenas. Whether faced with critiques about the legitimacy of the Flood, the coherency of the Trinity, or the plausibility of God himself, we are well known for responding with the “faith-that-doesn’t-need-answers” refrain. Rather than confronting intellectual challenges and engaging our minds as an act of faith, we twist such faith into a shield to be held over heads, protecting us from such conflicts as we close our eyes and mumble, “I’m not listening.”
In turn, intellectuals are quick to exploit such a response, claiming that evangelicals are nothing but a bunch of mindless zombies, brainwashed by cult leaders and clouded by happy thoughts. As Mark Noll put in his book on the subject, “The scandal of the evangelical mind is that there is not much of an evangelical mind.”
Oddly enough, such a scandal is evident even among those who evangelicals assume comprise their intellectual front (i.e. the postmodernists). A good example of this can be found in the ongoing Rob Bell controversy, in which supposedly “anti-intellectual” conservative evangelicals are being derided left and right for engaging Bell in an intellectual challenge. Meanwhile, the supposedly brainy and overly nuanced Bell is being defended not on intellectual grounds, but on warm-and-fuzzy, “don’t-judge-me” togetherness. In one quick swoop of a Justin Taylor post and a simple John Piper tweet, Bell was quickly diminished by his defenders to being a mere “artist” rather than an impressive mind or a “serious theologian.” He is just “asking questions” we are told — having a bit of creative fun with the Scriptures in the same way a child might draw fanciful whatchamacallits on his driveway with sidewalk chalk. (“Don’t be hatin’ on the beauty, bro!”)
Making such a topic even more timely has been the entirely different (and far healthier) discussion launched by Matthew Lee Anderson on evangelicalism and natural law. This particular discussion, however, doesn’t indicate a lack of intellectualism in evangelicalism as much as it illuminates that the movement has its own unique view of the mind itself, bringing us back to the original challenge. For the evangelical, there is a transcendental tension between our supernatural understanding and our natural reason, and as is only natural (harty har), it can be hard for us to wrap our minds around it.
(Making this yet more timely still is Donald Miller’s recent post, which argues that the church’s problem is too much intellectual engagement instead of a lack thereof. Seriously.)
To cut through such tensions and offer some clarity, John Piper has released a helpful new book, Think: The Life of the Mind and the Love of God (also the topic to last year’s Desiring God conference). For Piper, the supposed faith-reason dichotomy need not be a dichotomy at all. All we need is the proper Read the rest of this entry »
Leigh Buchanan recently wrote a piece for Inc. Magazine titled, “How Entrepreneurs Think,” exploring a recent study on entrepreneurial psychology by Saras Sarasvathy, a professor at the University of Virginia’s Darden School of Business. (HT)
Sarasvathy likes to compare expert entrepreneurs to Iron Chefs: at their best when presented with an assortment of motley ingredients and challenged to whip up whatever dish expediency and imagination suggest. Corporate leaders, by contrast, decide they are going to make Swedish meatballs. They then proceed to shop, measure, mix, and cook Swedish meatballs in the most efficient, cost-effective manner possible.
But this doesn’t mean that entrepreneurs are wandering aimlessly through life. Their approach is simply not static. Like an Iron Chef, they are highly mobile and highly adaptable.
The distinction here, according to Buchanan, is as follows:
That is not to say entrepreneurs don’t have goals, only that those goals are broad and — like luggage — may shift during flight. Rather than meticulously segment customers according to potential return, they itch to get to market as quickly and cheaply as possible, a principle Sarasvathy calls affordable loss. Repeatedly, the entrepreneurs in her study expressed impatience with anything that smacked of extensive planning, particularly traditional market research. (Inc.’s own research backs this up. One survey of Inc. 500 CEOs found that 60 percent had not written business plans before launching their companies. Just 12 percent had done market research.)
…Sarasvathy explains that entrepreneurs’ aversion to market research is symptomatic of a larger lesson they have learned: They do not believe in prediction of any kind. “If you give them data that has to do with the future, they just dismiss it,” she says. “They don’t believe the future is predictable…or they don’t want to be in a space that is very predictable.”
Jim Manzi, in his commentary on the article, points out that one must make another distinction between risk and uncertainty, with risk being somewhat quantifiable and uncertainty more Read the rest of this entry »
Here’s a start:
- Gigantic transnational corporations are out of control, exploiting their workers and rendering consumers and governments powerless to their manipulative forces.
- Venerable local cultures, along with their esteemed mom-and-pop shops, are under attack, besieged by an ever-homogenizing monster, eager to suck away their uniqueness and transplant it with Western saliva.
- Economic globalization — the root of such evils — is fattening the pockets of the rich, emptying the pockets of the poor, and threatening earth’s most vital life support systems in the process.
On the whole, modern-day capitalism and free trade have resulted in rampant greed and moral depravity, leading society to sacrifice its most vulnerable members on an altar of economic neoliberalism.
Oh, and when I say that all of us can agree on this, I mean all of us Christians.
I wish I could say that the above rant was constructed from articles in the Daily Kos, The Huffington Post, or The New Republic. Unfortunately, it was compiled from ideas found in the recent proclamations of three major ecumenical organizations: the Lutheran World Federation (LWF), the World Communion of Reformed Churches (WCRC), and the World Alliance of Reformed Churches (WARC). (Yes, I did have a bit of fun with them.)
The problem, of course, is that all of us don’t agree — a point not lost on theologian Jordan Ballor, author of the new book, Ecumenical Babel: Confusing Economic Ideology and the Church’s Social Witness.
For Ballor, the ecumenical movement has become far too narrow in its ideological underpinnings and far too politicized in its public stances. Although its role should be focused on fostering church unity around a set of grounded beliefs, the movement’s overt participation in Read the rest of this entry »