Fresh Winds and Raised Sails: New Paradigms of Faith (Part Two)

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Mick Turner

continued from Part One…….

Increasingly, we see more of the old faith structures crumbling, often from their own ineffectiveness and lack of relevancy. As this process goes forward, we also are witness to many of the walls and barriers that formerly separated people and cultures falling as well. To say this is God’s will is a vast understatement. Jesus’ entire ministry was an example of reaching out to those considered unclean or unapproachable. Jesus stressed unity at every turn and this theme was echoed time and time again in the writings of Paul.

This process of tearing down walls of separation and creating avenues of connection and unity has at its heart a desire to resurrect and implement a fundamental Christian principle that has generally been lost in the American church. Our nation was founded on and developed through a people driven by a central cultural icon: rugged individualism. The positive progress engendered by this peculiarly American value is without question. However, we must understand that no matter how theologians, preachers, and laypersons alike have tried to marry this individualism to the Christian faith, they have created a form of Christianity that runs counter to the faith envisioned by Christ.

Fortunately, more and more of these new, revolutionary disciples are coming to understand that a core mission fueled the practice and the success of the early church and it is precisely that core mission that was mentioned at the beginning of the preceding paragraph. The way of living increasingly exemplified in the lives of this new breed of disciple is rooted in the ancient Christian practice known as the common good. Author and social researcher Gabe Lyons explains:

This simple phrase means “the most good for all people.” Aristotle first conceived it, but Thomas Aquinas, a thirteenth century Roman Catholic philosopher, honed it well as a Christian conception of how Christians ought to live alongside others in society. This strict definition of the common good – the most good for all people – doesn’t prefer one human being over another; instead, it values all human life and wants what is best for all people, Christian or not. It motivates these next Christians to care for all people, whether young or old, disabled, impaired, unborn, or otherwise different from themselves in race, religion, socioeconomic status, or worldview. . . . . . . .Practicing this common good mentality – where good deeds are also seen as integral to Christian mission – can actually have a positive impact on culture at large.

 

I find it highly refreshing to see this long-standing Christian conception of “common good” begin to reemerge into the light of day. As mentioned before, our culture’s obsession with individuality, coupled with Capitalisms “every man for himself” ethic has submerged the spiritual principle of common good, relegating it to the spiritual hinterland where it only makes an appearance as a trite platitude around the holidays. When you look at the life of Jesus, you quickly see that he placed common good at the very center of his worldview and more importantly, his daily lifestyle. As his followers, we are called to no less.

We began this article by looking at the ten questions posed by Brian McLaren; questions which we can use to frame our discussions of how we, as followers of the Master Jesus, may proceed. As we look at these questions we also discover that our personal spiritual formation and the corporate mission of the church are intimately connected. When things are working as they should, the latter provides direction and support to help facilitate the former. Experience has shown, however, that this is rarely the case. As the future unfolds, rectifying this kind of spiritual misfiring has to be rectified if the church hopes to survive.

More often than not, when we analyze the factors that contribute to the church’s failure to follow Christ’s command to “make disciples,” we find old, time-worn paradigms taking center stage. “That’s the way we’ve always done it,” and “If it was good enough for Grandma Becky, then it’s good enough for me,” or similar refrains echo down the vacant pews in near-empty sanctuaries. Still, one can hope and the new, vibrant kind of Christians we have discussed in this article give us a reasonable foundation upon which we can base that hope. And the church, with all its warts, blemishes, and even its scandals, can still surprise us at times with its resiliency and its ability to transcend the ball and chain of irrelevant tradition. These are special times when something sublime – something mystical – something life-changing is taking place. McLaren describes these experiences this way:

Rare moments come to us in our journey when the penny drops, the tumblers click, the pieces fall into place, the lights come on, and our breath is taken away. The old paradigm falls away behind us like a port of departure, and we are won over to new possibilities, caught up in a new way of seeing, looking toward a new and wide horizon. The Lord has more light and truth to break forth, we believe, and so we raise our sails to the wind of the Spirit.

 © L.D. Turner 2011/All Rights Reserved

Related articles

• Fresh Wind and Raised Sails: New Paradigms of Faith (Part One) (lifebrook.wordpress.com)
• A New Way of Thinking About Church: Part 3 (stjohnscathedral.ca)
• Faith improves health in 81% of cases (samisaacson.wordpress.com)
• Christianity: Rugged Individuals Need Not Apply (Part Two) (lifebrook.wordpress.com)

Fresh Wind and Raised Sails: New Paradigms of Faith (Part One)

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Mick Turner

The Grace of God is like the wind blowing across the sea; if you want to reach the other side you need to raise your sail.

Rufus Jones

Over the past decade author and teacher Brian McLaren has stirred up a hornet’s nest of controversy within the church, particularly among those believers of a more conservative, fundamentalist bent. Fueled by his own spiritual journey as well as a deep understanding that the church must find new wineskins in which it can spread the life-giving teachings of Jesus, McLaren has stepped on more than a few theological toes along the way.

McLaren clearly understands that his mission is a daunting one, yet he continues to move forward in spite of a constant din of criticism coming from the more rigid, backward-looking quarters of the faith. As a person who cares deeply about the church, McLaren also knows that unless these new wineskins are developed, the massive exodus from the sanctuaries across America will continue.

In A New Kind of Christianity McLaren lists ten questions that might frame the discussion, which leads to a fresh definition of the faith. These questions are:

1. The narrative question: “What is the overarching story line of the Bible?”
2. The authority question: “How should the Bible be understood?”
3. The God question: “Is God violent?”
4. The Jesus question: “Who is Jesus and why is he important?”
5. The gospel question: “What is the gospel?”
6. The church question: “What do we do about the church?”
7. The sex question: “Can we find a way to address human sexuality without fighting about it?”
8. The future question: “Can we find a better way of viewing the future?”
9. The pluralism question: “How should followers of Jesus relate to people of other religions?”
10. The-what-do-we-do-now- question: “How can we translate our quest into action?”

 

In describing the current context in which these vital questions are being asked, McLaren makes the following cogent remarks:

These ten questions are, to recall Dylan’s epic line, blowing in the wind around us. Even if we’ve never heard them articulated, they have been hovering just outside our conscious awareness. They trouble our conventional paradigms of faith just as the ten plagues of frogs, gnats, flies, and hail plagued the Egyptians in the Exodus story. When people tell us to be quiet and accept the conventional answers we’ve been given in the past, many of us groan like the ancient Hebrews when they were forced to produce bricks without straw. We cry out to God, “Please set us free!” We cry out to preachers and theologians, “Let us go! Let us find some space to think, to worship God outside the bars and walls and fences in which we are constrained and imprisoned. We’ll head out into the wilderness – risk hunger, thirst, exposure, death – but we can’t sustain this constrained way of thinking, believing, and living much longer. We need to ask the questions that are simmering in our souls.”

 

If recent history tells us anything for certain, these questions are indeed being raised. And one more thing – if sincere, thinking, seeking followers of Jesus cannot find the freedom to explore their questions, doubts, and concomitant gray areas within the parameters of the traditional faith, they will find that freedom elsewhere. The exodus from organized Christianity over the last half-century proves this beyond any question.

I sincerely believe McLaren’s voice is a prophetic one and his message, although he would never admit or assert this, is of divine origin. God is calling to his people, insisting that they come out from the theological and denominational prisons religious leaders have fabricated over the centuries. A fresh wind is blowing my friends, a wind that carries a message of liberation, hope, and rejuvenation.

 And just as in those biblical times so long ago, anytime a prophetic wind sweeps across the landscape, voices of opposition arise in an attempt to quell the latest movement of God. Shamefully enough, more often than not those contrary voices come not from the non-religious, but instead, from our religious leaders themselves. This is no less true today than it was at the time of the Master. Jesus contended with the Pharisees of his day and so do we. With an agenda bent upon maintaining the status quo at all cost, these critics are loud, judgmental, and fearful. McLaren has been accused of apostasy, heresy, and everything from being the brother of Beelzebub to creating a limp-wristed Jesus.

Turning briefly to another angle on all of this, it is important that we understand that the term “Christian” has taken on a generally negative connotation in contemporary culture. Perhaps this is somewhat less true in the Bible Belt where I live, but for the most part, when people hear the word “Christian,” it brings to mind a stereotype of “rigid, judgmental, narrow-minded, homo-hating bigots.”  Whether this reality is justified or not is open to debate, however, the fact is such a reality indeed exists. Perhaps this has occurred as a result of far too many professing Christians have settled for an empty shell of the real thing. Jesus charged us with making disciples, not Christians. McLaren explains:

We might say that “Christians” are people who have entered a certain sedentary membership or arrived at a status validated by some group or institution, while “disciples” are learners (or unlearners) who have started on a rigorous and unending journey or quest in relation to Jesus Christ. It’s worth noting in this regard that the word “Christian” occurs in the New Testament exactly three times and the word “Christianity” exactly zero. The word “disciple,” however, is found 263 times.

 

I can say without reservation that what we need today is not more Christians, but instead, more disciples of Jesus. By that term I don’t mean a cadre of holier-than-thou Morality Marshalls or Thought Police and certainly not a mega-flock of Super Christians out to convert the heathen and keep an eye on the Democrats.

I am talking about an increasing number of highly committed, consecrated disciples of the Master who seek to deepen their vital connection with the Divine and bring about his kingdom on earth – a noble mission if there ever was one. Driven by a heart of compassion flowing from an internalized understanding of the interconnection of all existence, these rejuvenated disciples form communities that thrive on consistent, loving service to others while, at the same time, seeking to establish religious, social, economic, and political institutions based on kingdom principles of equality, justice, and compassion.

 Brian McLaren is but one of a host of fresh voices being used by God in this exciting yet challenging time. Like McLaren, many of these relatively new voices are calling for a reevaluation of all that has gone before. And believe me when I say this is no small, isolated movement. It is, instead, a groundswell emerging from the spiritual grassroots. Fueled by the energy and passion of many young, vital believers this new Christianity is attracting a great deal of positive attention from those outside the traditional church culture. Social researcher George Barna puts it this way:

The United States is home to an increasing number of Revolutionaries. These people are devout followers of Jesus Christ who are serious about their faith, who are constantly worshiping and interacting with God, and whose lives are centered on their belief in Christ. Some of them are aligned with a congregational church, but many of them are not. The key to understanding Revolutionaries is not what church they attend, or even if they attend. Instead, it’s their complete dedication to being thoroughly Christian by viewing every moment of life through a spiritual lens and making every decision in light of biblical principles. These are individuals who are determined to glorify God every day through every thought, word, and deed in their lives.

 

Giving a more personal face to this new breed of Christ-follower, Barna, in his seminal volume entitled, Revolution: Finding Vibrant Faith Beyond the Walls of the Sanctuary, describes a “Revolutionary” by the name of David this way:

David, you see, is a Revolutionary Christian. His life reflects the very ideals and principles that characterized the life and purpose of Jesus Christ and that advance the Kingdom of God – despite the fact that David rarely attends church services. He is typical of a new breed of disciples of Jesus Christ. They are not willing to play religious games and aren’t interested in being part of a religious community that is not intentionally and aggressively advancing God’s Kingdom. They are people who want more of God – much more – in their lives. And they are doing whatever it takes to get it.

to be continued……

(c) L.D. Turner 2011/All Rights Reserved

Related articles

• A New Way of Thinking About Church: Part 3 (stjohnscathedral.ca)
• Rob Bell, Brian McLaren and Albert Mohler (livingjourney.wordpress.com)

Kingdoms in Conflict: Culture vs. Christ

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Mick Turner

David Platt, in his landmark book Radical: Taking Back Your Faith from the American Dream, describes how he, like the majority of American Christians, had rocked along for years with little awareness of the true implications of Jesus’ teachings regarding our obligation to the poor. And, also like most American Christians, Platt relates that he had even less awareness of the plight of those living in oppressive poverty, much less how this had anything to do with his spiritual journey. He then goes on to describe his personal epiphany regarding poverty, suffering, and its connection to the teachings of the Master he professed to follow:

Suddenly I began to realize that if I have been commanded to make disciples of all nations, and if poverty is rampant in the world to which God has called me, then I cannot ignore these realities. Anyone wanting to proclaim the glory of Christ to the ends of the earth must consider not only how to declare the gospel verbally but also how to demonstrate the gospel visibly in a world where so many are urgently hungry. If I am going to address urgent spiritual need by sharing the gospel of Christ or building up the body of Christ around the world, then I cannot overlook dire physical need in the process.

Platt’s spiritual awakening was life-changing and, in his role as a pastor and writer, the impact of his personal transformation was even more far-reaching. Platt’s voice, along with an increasing number of spiritually-astute Christians, is sorely needed in today’s world, a world in which each day an estimated twenty-six thousand children die of starvation or preventable disease. If Christ physically walked the earth today, there can be little doubt that he would not stand for such a tragedy. The ironic thing is this: Christ does walk the earth today, in the form of the church, yet we pretend these dying kids don’t exist. In spite of our Christian claims of compassion and service, we are successful in our ignorance of the true extent of the problems in our world. Platt continues:

…..I have turned a blind eye to these realities. I have practically ignored these people, and I have been successful in my ignorance because they are not only poor but also powerless. Literally millions of them are dying in obscurity, and I have enjoyed my affluence while pretending they don’t exist.

But they do exist. Not only do they exist, but God takes very seriously how I respond to them.

Jesus’ words in Matthew 25, describing the final judgment and the separation of the sheep and the goats leave little room for doubt as to how serious he takes the plight of those in need. The chapter closes with some of the Master’s most severe teachings regarding the treatment of those in need. Jesus equates turning away from those in need with turning away from himself:

Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels.

Pause for a moment and prayerfully reflect on what Christ just said here. In the overall scheme of things, I can’t imagine the pain and suffering awaiting the enemy and his minions. As God’s divine story of redemption and restoration winds toward its conclusion, the judgment and justice that will be meted out to Satan and his followers is a horror that defies description. Yet think of it – the very same fate awaits those who turn a blind eye, a deaf ear, and an empty hand to those in dire need.

You will rarely hear a sermon on these themes preached in contemporary churches. This is a teaching that runs counter to the values of our culture and certainly is politically incorrect for those Christian joined at the hip with the more fiscally conservative of our two political parties. The fact is, however, no matter how you try to rationalize it, explain it away, ignore it, or even deny it – it is right there in the 25^th chapter of Matthew’s gospel. As uncomfortable as it may be, a so-called Christian ignores this teaching at his or her own peril.

Jesus’ emphasis on compassionate action toward the poor should come as no surprise to any biblically literate Christian. Quoting the prophet Isaiah, Christ began his comments in the synagogue of his hometown of Nazareth with these words:

The Spirit of the Lord is upon me, for he has anointed me to bring Good News to the poor.

He has sent me to proclaim that captives will be released, that the blind will see, that the oppressed will be set free, and that the time of the Lord’s favor has come.

For Jesus, these statements were far more than sugar-coated platitudes or uplifting affirmations. Instead, these power-filled words were a pronouncement of the coming of God’s Kingdom to earth and a challenge to the status quo. These words, which Jesus boldly stated were fulfilled in that synagogue that very day, were a shot across the bow of the people’s religious comfort zone. No wonder they tried to throw him over a cliff.

Our culture’s values, and in many cases, the values quietly but deeply held by those professing to be Christians, run counter to the teachings of Jesus. This is especially true when it comes to material possessions in general and personal wealth in particular. I recall in the last Presidential election one candidate was consistently criticized for wanting to “redistribute wealth” in America. Ironically, those most vocal in calling this candidate to task over this issue were Christian Republicans. The fact of the matter is, however, that a redistribution of wealth was exactly what Jesus consistently called for and the practices of the early church were much closer to Socialist ideals than any form of capitalism.

Our culture, steeped in praise and admiration for individualism and free enterprise, has infiltrated and weakened the gospel in America. This is not a recent phenomenon, but has been taking place since the founding of our nation. I am not saying these principles are necessarily wrong or sinful, but please, let’s not blaspheme Jesus by somehow insisting that he would approve of so much wealth being in the hands of one percent of the population while 26,000 children die each day from starvation and preventable disease. If you want to rail against sin, this kind of thing is the real sin.

I understand that what I am saying is not popular nor is it in keeping with the conservative political agenda of Republican Christians. Nevertheless, it is high time those on the Christian Right prayerfully examined the “faith and values” they hold so dear. Some ideas of those on the Christian Right may have a degree of merit, but please, let’s not degrade the Master by putting our words in his mouth. They just don’t fit. I conclude with the following words by famed scholar and writer Houston Smith, which although lengthy, are a great summation of the topic being discussed:

…we have heard Jesus’ teachings so often that their edges have been worn smooth, dulling their glaring subversiveness. If we could recover their original impact, we too would be startled. Their beauty would not paper over the fact that they are “hard sayings,” presenting a scheme of values so counter to the usual as to shake us like the seismic collision of tectonic plates…We are told that we are not to resist evil but to turn the other cheek. The world assumes that evil must be resisted by every means available. We are told to love our enemies and bless those who curse us. The world assumes that friends are to be loved and enemies hated. We are told that the sun rises on the just and the unjust alike. The world considers this to be indiscriminating; it would like to see dark clouds withholding sunshine from evil people. We are told that outcasts and harlots enter the kingdom of God before many who are perfunctorily righteous. Unfair, we protest; respectable people should head the procession. We are told that the gate to salvation is narrow. The world would prefer it to be wide. We are told to be as carefree as birds and flowers. The world counsels prudence. We are told that it is more difficult for the rich to enter the kingdom than for a camel to pass through a needle’s eye. The world honors wealth. We are told that the happy people are those who are meek, who weep, who are merciful and pure in heart. The world assumes that it is the rich, the powerful, and the wellborn who should be happy. In all, a wind of freedom blows through these teachings that frightens the world and makes us want to deflect their effect by postponement – not yet, not yet! H.G. Wells was evidently right: either there was something mad about this man, or our hearts are still too small for his message.

I encourage you to spend time over the next few days prayerfully considering these words of Houston Smith as they echo the words of Christ and present them in stark comparison to the values of our culture. Ask the Holy Spirit to assist you in becoming deeply aware of all of your clever strategies for rationalizing and avoiding the difficulty of Jesus’ teaching. Ask for help in discerning where and how you place our culture’s values above those of the Master. For me, this was a humbling yet eye-opening experience. I trust it will be for you as well.

© L.D. Turner 2010/All Rights Reserved

Spiritual Formation and Growth in Christ

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Mick Turner

Since the time of the Enlightenment, the church in the West has become increasingly obsessed with doctrine while, at the same time, placing less emphasis on transformational discipleship. The result has unfortunately been an institution that is both superficial and increasingly impotent when it comes to fostering positive change in its members and its culture. As the emphasis on doctrine and “proper belief” has solidified and become the normative condition of the church in the West, it is not surprising that its influence and position in society has become more and more marginalized.

Christian philosopher and popular author Dallas Willard succinctly describes this process and the problems churning in its wake:

“The overshadowing event of the past two centuries of Christian life has been the struggle between orthodoxy and modernism. In this struggle the primary issue has, as a matter of fact, not been discipleship to Christ and a transformation of soul that expresses itself in pervasive, routine obedience to his ‘all that I have commanded you.’ Instead, both sides of the controversy have focused almost entirely on what is to be explicitly asserted or rejected as essential Christian doctrine. In the process of battles over views of Christ the Savior, Christ the Teacher was lost on all sides……Discipleship as an essential issue disappeared from the churches, and with it there also disappeared realistic plans and programs for the transformation of the inmost self into Christ-likeness. One could now be a Christian forever without actually changing in heart and life. Right profession, positive or negative, was all that was required. This has now produced generations of professing Christians who, as a whole, do not differ in character, but only in ritual, from their nonprofessing neighbors.”

It is my sincere hope that as the new century progresses, the church will increasingly stress the importance of deeper discipleship and provide venues for structured spiritual formation for those desirous of a more intimate walk with the Creator. However, I don’t think Christians have to wait for the church to do this. Increasingly, more and more Christ-followers are taking responsibility for their own spiritual deepening and seeking out alternative means where this can be fostered.

Increasing numbers of sincere Christians are opting out of church and forming small groups and/or house churches that focus on spiritual growth and community service. An equal number are leaving the pews and discovering independent ministries that are answering God’s call to provide services and programs that promote an ever-deepening walk of faith.

Personally, I find this period in the church’s history very challenging and equally exciting. As the Body of Christ gradually wakes up from its centuries of spiritual slumber, increasing numbers of congregants are taking personal responsibility for their own spiritual development. This is a positive trend, especially when one considers the fact that few clergy are adequately trained in the fundamentals of spiritual direction. Pastoral care is one thing, but spiritual direction is quite another.

In the final analysis, spiritual formation is a highly private matter, even if carried out in a group setting. Growth into increasing Christ-likeness is a divine-human partnership with both God and the individual playing distinct roles. Like all things in the Christian walk of faith, even spiritual formation is an act of grace, pure and simple. Dallas Willard explains:

“The instrumentalities of Christian spiritual formation…….involve much more than human effort. Well-informed human effort is necessary, for spiritual formation is not a passive process. But Christ-likeness of the inner being is not a merely human attainment. It is, finally, a gift of grace. The resources for it are not human, but come from the interactive presence of the Holy Spirit in the lives of those who place their confidence in Christ, as well as from the spiritual treasures stored in the body of Christ’s people upon the earth. Therefore it is not only formation of the spirit or inner being of the individual that we have in mind, but also formation by the Spirit of God and by the spiritual riches of Christ’s continuing incarnation in his people, past and present – including, most prominently, the treasures of his written and spoken word.”

 It is my sincere hope and most earnest prayer that as the near future unfolds under the wise and loving direction of the Holy Spirit that we see more and more Christ-followers coming together to mine the rich treasures that lie within Christ’s Kingdom. As this process takes shape, may each of us discover the precious gemstones that lie hidden within our own inner sanctuary – that blessed chamber where the One True Light resides and from which he issues his sacred call to each of us.

© L.D. Turner 2010/All Rights Reserved

The Divine Hologram: Christ’s Cosmic Nature (Part One)

Mick Turner

From time to time a passage of scripture, sometimes a single verse, will seem to leap of the page of my Bible filled with fresh meaning and personal application. I am sure this is a fairly common experience among those who take the time to form a more intimate relationship with scripture. In my own experience, it is as if the Bible is less paper and ink and more like a living organism.

I suspect I should not find this surprising. In the beginning, God breathed into Adam and he became a living being.

He breathed the breath of life into the man’s nostrils and the man became a living person. (Genesis 2:7).

Later on, in 2 Timothy 3:16 Paul tells us that all scripture is “inspired” or “God-breathed.” Is it any wonder that the Bible has a tendency to become a living being when it is read with reverence, wonder, and in the Spirit.

Recently, one verse of scripture has been churning around in my mind and heart with regularity. It is one of those seemingly minor verses that we often tend to gloss over rather than spend time ruminating on. But recently, while reading Ephesians, this little verse got my attention and kept it. Like a speed bump in a parking lot, it slowed me down. In Ephesians 4:10 Paul, speaking of Christ says:

And the same one who descended is the one who ascended higher than all the heavens, so that he might fill the entire universe with himself. (NLT)

In this passage, Paul is making a statement that is actually quite profound. What he is saying is that after Christ left his heavenly abode, he descended to earth and once his mission down here was finished, he not only returned to heaven, but ascended higher than the heavens. And according to Paul, once Christ did this something was radically different in the entire universe. Everything in the universe, from the greatest galaxy to the smallest quark, was filled with Christ. Pause and let that sink in for a few moments.

What this means is that after Jesus’ earthly mission ended, everything changed. In some metaphysical manner that is beyond human understanding, every aspect of the universe was filled with a new vivifying, animating potential – and this potential was Christ in his cosmic incarnation. After the ascension of Christ, the very fabric of the universe and everything in it was altered. I am the first to admit that I don’t understand the physics of what took place, but it is helpful for me to think of it in terms of what in scripture is called the “Transfiguration.” Just as Christ’s body was altered in some fundamental way that night on the mountain as three of his disciples looked on, with his ascension the entire universe underwent a type of transfiguration.

In some new and life-giving way, humankind, after Christ, began to live in a renewed and participatory universe that is both alive and purposeful. By infusing himself into all things, Christ also infused all things with his life and his purpose.

It is usually right after saying such things that writers will now have to pause and waste time and words telling readers that he or she is not talking about pantheism. I am not going to waste much space doing that because anyone with half a brain can deduce that I am not speaking of pantheism here. If I had said, “All things are Christ,” that would be pantheistic. I am not even saying “all things are in Christ.” What I am saying is that “Christ is in all things.” If you disagree with that statement, don’t argue with me – argue with scripture because that is what it plainly says in Ephesians 4:10. This is not New Age metaphysics or mumbo jumbo. It is a fundamental biblical principle.

to be continued…..

(c) L.D. Turner 2010/All Rights Reserved

Wise Words for Today

People encounter God under shady oak trees, on riverbanks, at the tops of mountains, and in long stretches of barren wilderness. God shows up in whirlwinds, starry skies, burning bushes, and perfect strangers. When people want to know more about God, the son of God tells them to pay attention to the lilies of the field and the birds of the air, to women kneading bread and workers lining up for their pay.

Whoever wrote this stuff believed that people could learn as much about the ways of God from paying attention to the world as they could from paying attention to scripture. What is true is what happens, even if what happens is not always right. People can learn as much about the ways of God from business deals gone bad or sparrows falling to the ground as they can from reciting the books of the Bible in order. They can learn as much from a love affair or a wildflower as they can from knowing the Ten Commandments in order.

Barbara Brown Taylor

(from An Altar In The World)

Mystical Prayer and Personal Epiphanies

L. D. Turner

For many sincere followers of Jesus, the Master’s words about being with us always and about his love for us are little more than arid ideas with little emotional, experiential impact. This is due to the fact that so many times we are distracted by “busyness” and spend little time communing with the light and love that are the first emanations from Christ’s being. The only way to rectify this and turn God’s love for us into a living, life-changing reality is through regular periods of quiet communion. Contemporary spiritual director Jan Johnson speaks clearly to this issue, reminding us of the importance of our times of spiritual refreshing:

 One of Jesus’ greatest promises was this: “I am with you always.” (Matthew 28:20), but we may not experience this. Instead, we keep praying, “God be with us.” That’s because we are distracted by life’s thousand demands and by our habit of filling in empty time slots with entertainment. Our mind flashes from one thing to another, always occupied. A weekly visit to church can’t begin to penetrate this busyness. Contemplation reconnects us with God in the midst of this scatterdness. Life pulls me in so many directions – between the demands of my work, my husband’s plans, the kid’s needs…..I may say I am “thirsty for God as the deer is for water,” but at the moment I need to get my hair cut. However, when I pause to contemplate and be with God, I sense that this God who holds the universe together can also hold me together. In the quiet, I recall how God has helped me in the past. Without the clamor of demands around me, I remember that I am one God so loves.

  Contemplative practice can be far more than a powerful mode of mystical prayer – it can also be an exercise in healing. This is especially true in relation to psycho-spiritual issues. Jan Johnson discusses a few of the ways in which contemplative practice can help with personal healing:

 The simple practice of contemplation creates a bond with God in which God can heal the scatterdness of our lives and these other unhealthy spiritual states you may be experiencing:

 Spiritual dryness

Guilt and Shame

Lack of Direction and Purpose

 I don’t know about you, but in my life, I can relate to all three of these negative psycho-spiritual states. And, like Sister Jan, I have found that contemplative prayer, in whatever form it might take, can be of immense value.

 Evelyn Underhill, that master of the mystic life, vividly described the nature of her prayer life in its more negative aspects:

 We mostly spend our lives conjugating three verbs: to want, to have, and to do. Craving, clutching, and fussing, we are kept in perpetual unrest. My jabbering prayers have been full of what I want, what I think I should have, and what I want God to do.

 Johnson goes on to describe how our self-absorbed prayers have a tendency to lead us down the road of spiritual anguish and despair. In the end, it results in a sense of hopeless desperation and the irony of it all is that it stems from our own misguided notions of what prayer is to begin with:

 Imagining He has let us down, we become estranged from Him. In a culture that teaches us to perform for rewards, prayer becomes one more place of defeat and God is one more disappointment. We may even keep going through the motions spiritually – going to church, helping others – but in our heart we wonder, “If God is good, wouldn’t He give me the good things I want? Because He doesn’t, either God is not good, or I’m hopeless….We come to a dismal place because we misunderstand prayer as a means to have our desires fulfilled instead of a place to encounter the compassionate, all-seeking God.

 There are times, those special times when I sink deeply enough into the silence, when I come face to face with my own tendency to not pay close enough attention to what is going on in these “quiet times.” I love the way the writer closes out the paragraph with that stinging juxtaposition about whether we see prayer as a place where we have our desires filled or a venue where we encounter the compassionate, all-seeking God.

 Sometimes I think we lose track of how incredible the whole concept and process of prayer is. I know I am guilty as charged. In my work at LifeBrook I once designed a two-day training, not on prayer as many people had asked, but on preparing for prayer. You see, I had come to the point of awareness where I saw that I had not been giving the practice of prayer the place of honor it deserved.

 It is hard to express this in words, but I had a personal epiphany around this issue. It dawned on me, in my gut, that when I went into my prayer closet I was coming into the presence of that very being, that inexplicable intelligence responsible for putting together this incredible universe, with all its complexity, diversity, and finely-tuned balance. Friends, it literally took my breath away.

 What made this prayer experience so profound for me was the reality that God, the divine being and creator of all that is and ever will be, not only wanted to spend time with me, but he actually loved me. And what is even more amazing was the fact that his love was not static, but instead, was dynamic – a genuine affection that provided me with provision, purpose, and passion for life. As I sat there in silence that blessed morning, the words of the prophet Jeremiah jumped off the page and penetrated my heart in a way both novel and life-changing:

 For I know the plans I have for you…They are plans for good and not for disaster, to give you a future and a hope. In those days when you pray, I will listen. If you look for me wholeheartedly, you will find me. I will be found by you…I will end your captivity and restore your fortune. (Jeremiah 29:11-14a)

 As I said, this episode literally left me panting for breath, but it didn’t end there. As is my practice, I normally take a book of devotions with me into my prayer sanctuary, just in case the Spirit leads me to open and read, especially if my period of prayer seems do be without direction. I opened the book, a short collection of essays on scriptural themes. It was no coincidence that I opened the book to the page where I had placed book mark, totally at random, prior to beginning this period of prayer. You can imagine what I felt when I began to read these words by Lloyd Ogilvie:

 Talk about a conversation opener! Imagine someone you love and admire and whose thoughts and opinions you cherish, saying to you, “You are constantly on my mind. And when I think of you they are wonderful thoughts of peace and future happiness for you. I’m pulling for the very best for you. What a joy it is to be your cheerleader!” I would not be difficult to find time for conversation with a person like that. Multiply the best of human care and concern for us a billion times and you’ve only begun to fathom God’s love for us as He calls us into conversation. That’s the whole point of time alone with God. It is to allow Him the opportunity to love us.

 Rather than write more about this, let me issue you a challenge. Over the next week, spend a block of time each day, say 15-30 minutes, during which you reflect on just what prayer is and what it is not. Really spend time with this, keep a small journal of your thoughts, and especially consider just who and what it is you are encountering when you go into prayer.

 Don’t approach this as an exercise in intellectual snobbery or any kind of effort at theological description. Instead, let your heart lead you into your response.

Be especially open and sensitive to meeting the incredible being that created all that is, even you, in all its incredible complexity.

If you persist with this exercise over a period of several weeks, I predict your prayer time will be forever transformed. Try it and see.

 © L.D. Turner 2010/All Rights Reserved

A Few Thoughts on This Present Age

Mick Turner

There can be little doubt that we are living in a very important era in the long panorama of earth’s history. Change is taking place at a pace never before imagined, must less witnessed. I firmly believe these changes are a part of God’s plan for the world and, although I don’t know all the ins and outs of that plan, I do know several things:

• Change is real and happening rapidly.

 

• Part of God’s plan for this age has to do with deepening our understanding and application of spiritual laws and principles, especially as related to mental laws.

 

• Unity within the Body of Christ is essential if the next phase of Kingdom Manifestation is to occur. We can only see through a glass darkly, but we can, on faith, understand that God’s establishment of the kingdom is progressive. It is a dynamic process. I have the strong sense, perhaps a revelation if you will, that this issue of unity is key at this time.

 

• Unity is critical because Satan’s primary weapon has been division within the Body of Christ. “Divide and conquer” has been his strategy and, to a large extent, it has worked and continues to work. Satan uses the saints to “accuse” one another and by doing so, weakens our ability to not only withstand his intrigue, but also, to further advance the kingdom.

 

• Another aspect of this age will be the erosion of the forms of “church” as we know it and in its place, the establishment of new and more effective structures of faith. This will require much openness and flexibility from within the Church universal, and do not be surprised when you see that the majority of the resistance will come from within the Body.

 

• The Church is exploding in Asia and Africa. There are many examples of miracles, works, and powers happening in these places and they are genuine. They are not happening so much here because of our rigidity and lack of unity. The West will no longer be the center of the Christian faith and we need to get our minds around that.

 

• I firmly believe in the old axiom which states “the brighter the light the deeper the shadows,” and as the Master bombards our world with an ever-increasing amount of light, the enemy will be busier than ever. He cannot defeat us, and he cannot even overpower us except by the use of the primary weapon left at his disposal – deception. This age we live in will be witness to an increasing amount of spiritual darkness and demonic activity. This does not mean that more people will be possessed and have heads that twirl around like on a swivel – but more than likely, it will be manifested as an increased amount of demonic oppression resulting in all sorts of negativity. (See section below on Witchcraft and Demonic Oppression).

 

• Related to the increase in spiritual darkness is the fact that the “power of God” will be increasingly demonstrated through what has traditionally been called “signs and wonders.” This has little to do with charismatic foolishness such as holy drooling and barking like dogs. Instead, it will be akin to what is already being seen in the churches in Asia, Central and South America, and Africa. The miraculous is becoming commonplace in these areas as the church is growing at a rapid pace. God’s supernatural power is being demonstrated and those Christian that cannot acknowledge the supernatural and apply it in their lives will be left behind. This may seem harsh, but it is simply in recognition of what God is doing and how he is currently moving in the world. Just as Paul described to the Corinthian church during his time, God is speaking us today so that we can see that his ways and wisdom are far different from ours.

 And my message and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power, that your faith would not rest on the wisdom of men, but on the power of God. (I Cor. 2:4-5)

 As these changes take place we will begin to see some areas where God will be moving rapidly and, in these cases, there will inevitably be some stragglers who get left behind. In other areas, God will move more slowly and with great deliberation. In either case, the important thing to grasp is that God is moving and he is doing a new thing. Our task is to develop our sensitivity to what he is doing, pray for wisdom as to what our role and calling might be in his work, and then get busy doing it.

 It is becoming increasingly apparent that the supernatural realm is where the real action is in these days. As a race, especially those of us in the West, we have become so sophisticated that we discount the supernatural without adequate investigation and, by doing so, fall into the enemy’s trap. We must pay closer attention to the supernatural realm because we are involved in a supernatural battle, whether we understand it or accept it.

 It is interesting to note that the fastest growing churches in the world are those of the charismatic/Pentecostal traditions. This is especially true in Asia and Africa, but really, it is a phenomenon that can be seen all over the world. By the same token, it is those denominations that adhere most closely with the use of reason, logic, science, and the legacy of the Enlightenment that are withering on the vine. This is not how I would have predicted things to have worked out and it surely is not how I would have wished it would have worked out. Quite frankly, some of the craziness and downright foolishness seen in the Charismatic and Pentecostal churches is an abomination in my sight. And I suspect that much of the really fringe elements of these movements will disappear as time progresses.

 However, I think the core elements of Pentecostalism and the Charismatic movement will continue to prosper because God says he must be worshiped in spirit and in truth. And certainly, now more than ever, the supernatural side of things must be taken into account. I am uncertain as to exactly how this will manifest itself here in the West, however. One thing is certain, the church in the West will need more manifestations of God’s power in these rapidly changing times. Yet this revealing of God’s strength must be presented in a manner that is less chaotic and “sensational” than in the past. The days of flopping about, running around the sanctuary, and drooling have passed. It is a time for the world to see God’s power and presence in all its glory, not in  patently bizarre human translations of it that greatly miss the mark.

 As the future unfolds, one of the most needed of the spiritual gifts will be that of discernment. Pastors, teachers, elders, and others in positions of spiritual authority will need to be deeply educated in the criteria of discernment, or at least in recognizing those who have this gift, even in its embryonic forms. Anytime there is a period of increased Holy Spirit activity, and this is without a doubt one of those times, the potential for the Great Deceiver to lead many astray is great. We live in an age that is ripe for deception. Trained, gifted discerners are in critical need. James Goll speaks directly to this issue:

 Lack of discernment and an unscriptural emphasis on experience beyond the confines of Scripture are major stumbling blocks for the majority of Charismatic and Pentecostal Christians who are open to the supernatural and revelatory realms of God…..When it comes to gifts of miraculous powers and prophecy, we need mature elders in every church who are equipped with the gift of discernment to watch over the flock. We also need apostolic voices who will release guidelines for discernment in the years to come, as the sense of God’s Presence and power increases throughout the world – growing alongside the “tares” of this world, evidenced in soulishly and demonically induced counterfeit expressions of power. Right now, we are sadly equipped with too few apostolic leaders who are respected enough to speak the truth in love about these issues of discernment and correction. And we have too few humble church leaders who are open to correction from apostolic leaders, regardless of their denominational preferences, networks, or alliances.

 Many within the Mainline denominations and Evangelical churches have such a historically “negative charge” with the Charismatic movement that they suspect anything of Spirit-filled nature as being either doctrinally lacking or worse, a product of Satan. This mind-set is not entirely their fault as there has been such excess and, yes, plain wanton foolishness in more than a few Charismatic and Pentecostal circles. Yet at the same time, it is not wise to completely slam the door shut.

 At one end of the spectrum you have those sincere followers of the Master who are so turned off by what they see as bizarre extremism that they slam the door shut of Charismatic experience. In a sense, these folks use too much discernment in the sense that anything even remotely resembling “Spirit-filled” experience is discounted out of hand. At the other end of the spectrum you have the fringe elements of Pentecostalism and Charismatic Christianity that fall into all sorts of error, both doctrinal and experiential, and wind up engaging in practices that seem too strange to be true. At this extreme, too little discernment is practiced and, in some cases, none at all.

 Obviously, what is needed is a more balanced approach, grounded in Scripture but, at the same time, not so tightly bound as to quench the Spirit. The real challenge for the church at this point is the development of this much-needed criteria and, after that, widespread training in its fundamental applications.

 Although this particular age is filled with challenges to the Body of Christ, it is at the same time an era of golden opportunity. Despite the negative blathering of naysayers and the sometimes harsh judgments launched by critics of the church, the fact is, these can be times of positive transformation in the Body of Christ. What is needed is consecrated, committed Christians who are creative in approach, flexible in attitude, and open-minded enough to realize that the status quo in a rut we can no longer afford to wallow in. As someone much wiser than me once said:

 A rut is nothing more than a grave with the ends kicked out.

 Think about it.

  © L.D. Turner 2010/All Rights Reserved

Wise Words for Today

They are housewives and handworkers, plumbers and teachers, learned and unlettered, black and white, poor and perchance even rich. They exist and happy is the church that contains them. They may not be widely known, nor serve on boards of trustees, or preach in pulpits. Where pride in one’s learning is found, they are not. For they do not confuse acquaintance with theology and church history with commitment and the life lived in secret sanctuary. Cleaving simply through forms and extrnals, they dwell in immediacy with Him who is the abiding Light behind all changing forms, really nullifying much of the external trappings of religion. They have found the secret of the Nazarene, and, not content to assent to it intellectually, they have committed themselves to it in action, and walk in newness of life in the vast fellowship of unceasing prayer.

Thomas Kelly

(from A Testament of Devotion)

Toward a Methodology of Discernment

L.D. Turner

I strongly believe that one of God’s central purposes for this age in which we live is to bring humankind into a deeper and more widespread knowledge of metaphysical principles in general and the subtle laws which govern the mind in particular. I predict that we will see greater and greater awareness of the practical application of these sublime principles and, in point of fact, we are already witnessing this process to some extent.

 Of course any time there is a move of God in a new direction, there is always the potential for mistaken understandings and bizarre extremes as believers on the spiritual frontier engage these themes. Yet we must be careful so as to not toss out the pearl of great value along with the refuse, or as they often say, throw out the baby with the bath water. This would be a huge mistake.

 As the Holy Spirit gradually makes available increasing knowledge of these laws, we must use our God-given gifts of discernment to separate the wheat from the chaff and put into immediate practice the principles that are beneficial and biblically sound. This is especially true in these days in which we have witnessed a dramatic rise in those who claim the gift of “prophecy” and are seemingly able to pour forth prophetic utterances at the drop of a hat. The question is, as stated, one of accurate discernment, which raises another logical question: What criteria will I use in order to discern whether a teaching is accurate and acceptable or way off the mark?

 Traditionally, there have been several approaches to evaluating a particular teaching or prophetic utterance. This trio of tools consists of Scripture, tradition, and Spirit. Interestingly, depending upon what denominational background you happen to be from, you might see one of these three emphasized at the expense of the other two. For example, Catholics by and large have turned to tradition as ultimate authority and this “tradition” is in the form of the Church. Most Protestants adhere to the principles of biblical authority and therefore turn to scripture as the objective measure of the value of a teaching. If a teacher comes forth with an idea, teaching, or spiritual practice that doesn’t agree with scripture, then it is considered unsound at best, heretical at worst. Within the Protestant fold, Pentecostal and Charismatic bodies tend to stress the validation of the Spirit. If the person feels the teaching is validated through the presence of and experience of the Holy Spirit, then it can be trusted. In all fairness, however, I must point out that many Charismatic and Pentecostal groups also point to the value of scriptural authority.

 Two other groups deserve mention, as their methods of evaluating teachings and practices, although similar to those described in the preceding paragraph, differ somewhat. I am speaking of the Quakers, founded by George Fox in the 17^th Century and the Methodists, founded by John Wesley a century later.

 The Quaker position is, at the same time, simple and complex. For the Society of Friends, the ultimate authority is the ‘Inner Light’ residing within each believer. According to Quaker founder George Fox, it is the source of all certainty for the Quaker and it is this Light Within that Friends seek when they sit in silence. Some Quakers equate the Inner Light with the presence of the Holy Spirit, which caused many Quakers to shake uncontrollably at times. Hence came the derisive name “Quakers,” because they “quaked.”

 From a historical and also a contemporary perspective, I find the most balanced system of discernment within the tradition of my own denomination, Methodism. John Wesley, founder of Methodism, stressed using the matrix of what he called the “Quadrilateral” in order to determine the appropriateness of any theme or idea. The four guidelines of Wesley’s Quadrilateral are: scripture; tradition; reason; and experience. For Wesley, the first, scripture, always took precedence over the other three.

 The Quadrilateral is not an historical artifact. This four-part tool of discernment remains in use today in the United Methodist Church, as well as other Wesleyan denominations. Although Wesley himself never used the term “Quadrilateral,” it is clear from his writings that he used this four-fold methodology as a means of not only guiding behavior, but as a tool for theological speculation as well.

 The term Quadrilateral was coined by Methodist Albert C. Outler in his 1964 compilation of Wesley’s works. It has become traditional in the United Methodist Church, by far the largest and most influential Methodist denomination, to formulate the Quadrilateral as follows:

 Wesley believed that the living core of the Christian faith was revealed in Scripture, illumined by tradition, vivified in personal experience, and confirmed by reason.

 In actual practice, contemporary Methodists vary greatly in terms of application of the Quadrilateral. Many members of this denomination use this methodology of evaluation in a very consistent and precise way. On the other extreme, there are probably a significant number of Methodists who are totally unaware of the existence of the Quadrilateral.

 In my own experience, I must admit that I sometimes utilize a unique blend of approaches when evaluating new ideas and techniques. As I mentioned a bit earlier, I am a United Methodist and have been for the past 30-plus years, so the Quadrilateral is almost second nature to me. However, my upbringing was strongly affiliated with Quakerism, in both its liberal and evangelical flavors. These factors, along with my own study of comparative religion, has resulted in a theological methodology which, although strange for some, works quite well for me.

 When evaluating any new teaching I first go before the Master in prayer, asking for guidance, discernment, wisdom and clarity. I then rest in what Friends often call “Sacred Silence.” It is in the context of this silence that the Spirit often speaks to me regarding a particular issue. Once I have an insight or revelation regarding the issue at hand, I then filter it through the matrix of the Quadrilateral. Finally, I also will often discuss the matter with a few of my most trusted spiritual friends. This way of doing things may not be universally applicable, but for the most part, it works for me.

 As our culture progresses deeper into the ever-shifting shoals of postmodernism I find it increasingly essential to have some way of ascertaining truth. Postmodern thinking stresses the lack of universal standards of factual reality and espouses the sanctity of “relativity.” More than ever, ethics are situational. As many of my friends within the Emergent Movement are so fond of saying, “There is no such thing as absolute truth.”

  Ironically, for them, that is the absolute truth.

 © L.D. Turner 2009/ All Rights Reserved