Serve

The following is from Hymn56 in the "Ausbund", the 1564 hymnal of Anabaptist martyrs.

What about the neighbor? -- When God's will is done -- Love of God and other -- Two loves become one. -- Jesus asks the question -- We dare not ignore -- "Will you be a neighbor?" -- "Do you love self more?"

What about the neighbor? -- Do we know their needs? -- Do we seek to meet them -- With both words and deeds? -- Christ is our example -- He did not divide -- Love for God and others -- Both stand side by side.

What about the neighbor? -- God requests reply -- Though we claim to love them -- Do our acts belie? -- No matter what others -- May do in return -- They're our sisters, brothers -- Our equal concern.

Letter

On Divisions in the Church

Christian Fundamentalism

What bothers me the most about Christian fundamentalism isn't that it doesn't match up with New Testament teachings; what bothers me the most is that it doesn't resemble Jesus.

It is ironic to me that fundamentalism started as a unity movement within the Christian church. While the earliest days of fundamentalism were intended to promote Christian unity, it evolved into something much different. Christian fundamentalism, in short, is a strict cohesion to a set of basic doctrines or principles as a reaction to the perceived "worldly, perverse" doctrinal compromises in the modern world. In 1910, the General Assembly of the Presbyterian Church published their Five Fundamentals at their annual Niagra Bible Conference. The Five Fundamentals are:

1. The inspiration of the Bible by the Holy Spirit and inerrancy of Scripture as a result. 2. The virgin birth of Christ. 3 The belief that Christ's death was the atonement for sin. 4. The bodily resurrection of Jesus Christ. 5. The historical realities of Christ's miracles.

The General Assembly released other publications as well such as the "Niagra Creed" which contained 14 points or statements that were foundational for "true Christianity". Statements (or creeds) such as these exist to say, "If you want to be part of us, this is what you must believe". Influenced by my Anabaptist heritage, I don't believe a statement of beliefs (or your belief in them) assures one's salvation. Anabaptists believe that the Holy Spirit works among God's people in each generation to interpret our understanding of Scripture and the context in which we live it out.

These "fundamental statements" were used to separate those "not genuinely Christian" from those who profess the "true" faith. While fundamentalists would view these statements the foundations of true religion, I believe that the Sermon on the Mount and teachings of Jesus deserve our attention. How Scripture is understood, interpreted, and contextualized is very different from a fundamentalist view point and, lets say, an Anabaptist view point. Even the word "context" or "contextualization" could invoke charges of apostasy, heresy, and perverted worldliness from the fundamental viewpoint (although, I would charge, they have entirely contextualized their fundamental lifestyles to align with certain periods or thought in American history).

The trinity of fundamentalist thought is textual inerrancy, textual infallibility, and textual literalism. This seems to be true of any religious form of fundamentalism and their approach to sacred texts (whether they be Islamic, Jewish, Christian, or even Buddhist fundamentalists). Although biblical literalism is a relatively modern invention, you would think by listening to them that Jesus and Paul were literalists as well. In such fundamentalist thought, there is a belief that they alone hold to the truest form of their religion and that they hold the monopoly on truth. Everyone else is unfaithful and worldly. Islamic fundamentalists call us "infidels"; Christian fundamentalists call us "pagans".

In Christian fundamentalism, there is a strong emphasis on the strict adherance to doctrine based on a literal interpretation of Scripture. However, since fundamentalism is a reaction against the "corrupt", it became much more than a movement based on biblical literalism. Fundamentalists began to see themselves as keepers of the true Christian heritage of the first century and the heirs of the American, puritan, protestant empire of the USA. Their "battle" was a continuation of the paramount struggle of good and evil, between God and Satan, fighting against all who would corrupt the Christian religion (and America, I might add). In 1920, Curtis Lee Laws, a British journalist for the Watchman-Examiner, described the fundamentalist intent as "doing battle royal for the fundamentals". Anyone who didn't hold to the fundamentalist agenda for Christianity (or for America) was considered an enemy. Their list of enemies is long, and it continues to grow.

Fundamentalists began to court politics in the 1970's, evolved into the Moral Majority of the 1980's, and became the Christian Coalition and Family Research Council of the 1990's. I stopped listening to such groups as Focus on the Family in the mid-90's as they continued to adopt more and more of a political and cultural agenda (even though I may have agreed with some of their politics). I don't believe faith and politics make good bedfellows.

In short, here are some of the problems I have with Christian fundamentalism:

1) Fundamentalism takes it upon itself to decide who's in and who's out and justifies judgment of individuals and society as a whole, often choosing to condemn and criticize rather than serve in love. Their belief that they are "right" gives them the confidence not only to speak from God but to speak as though they were God. This fundamentalist ideology dismisses those they deem as outcasts, and many of these Christian people treat "sinners" with contempt and possess a spirit that is opposite of Christ. Judgment is an affront to Christ, and from a New Testament point of view, there can be no denying that!

2) By and large, there is a rejection of Social Justice among fundamentalists. I have been around many believers who treat those called to Social Justice as liberal, worldly, and ungodly. How can someone who claims to "believe the bible" deny that caring for the poor, serving the homeless, helping the sick, ending discrimination, and fathering the fatherless is wrong and a misallocation of church resources? For 2000 years, the Christian church has been carrying out God's work by founding hospitals, schools, and orphanages and working to abolish slavery, pursue civil rights, and terminate segregation (often in direct opposition to fundamentalists). I seriously question the sincerity of those who claim to "believe the bible" and yet criticize the cause of justice. There is more than one way to preach the Gospel!

3) Fundamentalism requires conformity to established dogmas and doctrines. With major issues resolved, all that is required by followers is conformity...and there is little tolerance for diversity. However, as views get narrower and narrower, the church continues to splinter into smaller and smaller sects, shattering the unity of the church and giving rise to potentially manipulative and controlling environments. Any sect that does not tolerate debate and questioning is obsessed with control. I do not believe coercion or manipulation have any place in the Christian faith because it is opposite to the spirit of Christ. I do not believe that God is threatened by those who poke and prod, search and seek. I do, however, think it is dangerous and irresponsible when we fail to ask questions and seek for truth.

4) Fundamentalism, all too easily, makes enemies of men -- despite the prohibition of it in Scripture and the example of Jesus. Michael Graeme said, "The fundamental flaw of fundamentalism, be it religious or scientific, is that it has a nasty habit of riding roughshod over the humanity it claims to serve." In the name of "true religion", many fundamentalists have declared open season on anyone they have labeled as a scourge on the land. In the name of God, they afflict pain and suffering of a different kind, leaving a shattered humanity in their path. The damage done to people cannot be justified by someone claiming to follow Christ! This kind of religion is perhaps religion in its ugliest form. It all too closely resembles the Pharisees of the New Testament in its tactics and treatment of "sinners". With utter defiance of the teachings of Jesus, they place the law above love and choose repeatedly to cast the first stone.

For the fundamentalists, salvation is found in the correctness of their beliefs and conformity to their expectations. While I do not disagree with any of the Five Fundamentals as individual statements of Scriptural truth, I profoundly disagree with fundamentalism. I cannot identify with nor support they way they live among our neighbors. I cannot reconcile in my heart that their way is Christ's Way.

I just cannot.

While fundamentalism may appeal to our narcissism (we are God's chosen) and to fear (salvation must be this way), it misses the mark when it comes to Jesus. We cannot say, "God said it, I believe it, that settles it" and ignore the Sermon on the Mount, the Greatest Commandments, the Parable of the Sheep and Goats and so many other great and wonderful teachings of Jesus! If we ignore Jesus, then what are we?

Legalism (or even moralism) cannot usurp the teachings of Christ. Jesus, I believe, is God's revelation of Himself. When we see Jesus, we see God! To see Jesus is much more than just understanding the facts that surround his life (virgin birth, miracles, crucifixion, resurrection). To see Jesus is to allow him to read our life, our motives, and our heart and to be transformed into people who live as He did, carrying the Good News on our lives and on our lips -- and we cannot have one without the other!

Please, Mr. Robertson

I wonder why so many opportunities for mercy get buried in judgment? How can we, time and time again, ignore the Spirit of Christ who transforms us and desires to be present through us?

"Think of the overwhelming perception among young outsiders that we are merely hypocrites. Does your life point people to a life in Christ that bursts with freedom to love, restoration, purity, and transparency? Or are you burying people -- insiders and outsiders -- under the weight of a self-righteous life? Do you lift a finger to help?

As a Christian it is my duty to ask: Are you lifting a finger now?

Which one?"

(Kinnaman, UnChristian)

Indeed.

Individualism

Conversion

"Mere sorrow, which weeps and sits still, is not repentance. Repentance is sorrow converted into action, into a movement toward a new and better life" (M.R. Vincent).

I had a pastor who was fond of saying "what you win them with is what you win them to." I've taken a liking to the phrase myself, and it sprung to mind again recently while reading a chapter on authentic witness in David Augsburger's book "Dissident Discipleship". There was a particular quote by Jim Wallis that caught my attention in chapter seven:

"The gospel message has been molded to suit an increasingly narcissistic culture. Conversion is proclaimed as the road to self-realization. Whether through evangelical piety or liberal therapy, the role of religion is presented as a way to help us uncover our human potential -- our potential for personal, social, and business success, that is. Modern conversion brings Jesus into our lives rather than bringing us into his. We are told Jesus is here to help us do better that which we are already doing. Jesus doesn't change our lives, he improves them. Conversion is just for ourselves, not for the world. We ask how Jesus can fulfill our lives, not how we might serve his kingdom" ("The Call to Conversion").

"Modern conversion brings Jesus into our lives rather than bringing us into his." That sentence lept off the text when I read it. Has our understanding of conversion become another path towards self-fulfillment rather than the death to self Jesus spoke of? Has our understanding of conversion been influenced and shaped by the consumer culture and market-driven church?

Conversion: from what to what?

There's nothing new about the pursuit of self. Nothing new at all. Some Christians would suggest we abandon the ways of the world (which includes "trying to make it on our own") while subscribing to a new-found "faith" that resembles little more than legalism. It's a bit like jumping from the frying pan and into the fire, if you ask me. They would suggest that salvation is dependent upon conformity to the rules and regulations of the law favorable to their own particular ideologies.

Others, as it seems, have attracted countless followers through the preaching of "another gospel" that seems to glorify our selfish pursuits and reinforce this idea that even the King of the Universe exists for my pleasure. What a religion!

But being "in Christ" changes everything. It puts to death my vain attempts at righteousness by my own efforts and "draws us towards his intentions for humanity" (p. 183, Augsburger). Oswald Chambers describes conversion as a human being awakening to true life, and I am convinced we find true life by participating in his.

Story

"...I believe God wants us to create beautiful stories, and whatever it is that isn't God wants us to create meaningless stories, teaching people around us that life just isn't worth living" (Donald Miller, A Million Miles in a Thousand Years).

I just returned from a road trip that took us to the Four Corners region of Arizona and Utah for a bit of camping and recouping. I knew it would be cold, but I had no idea that temps would drop to around zero with the wind driving it deeper yet. We camped in a tent overlooking the impressive Mittens of Monument Valley, and, fortunately, we brought our zero degree sleeping bags which, in our opinion, kept us just from the edge of death!

My traveling companions were Curtis and Sput. Curtis is seventeen and now lives with us and is finding his place in the family. Sput, whose given name is Jon, lived with us for a while in Ireland and now is part of the crew in Colorado. He's a great road trip companion and appreciates all the road and comradere and solitude such a trip has to offer.

I've taken a relatively new interest in reading books outloud with friends. A couple months back (on another road trip with my friend Jon Stalls), he pulled out the book "The Shack" and suggested we read it aloud together to eat away the 14 hour drive to Glacier National Park. On the inside, I was a bit skeptical of the notion but was won over heartedly to the concept. Currently, I am reading "The Divine Commodity" by Skye Jethani with Jon, Ben, and Sput on a weekly basis.

When I heard that Donald Miller was coming out with a new book, "A Million Miles in a Thousand Years", I jumped on it. Sput and I are both fans of his previous books, so we decided to read his new book together -- in community. Our most recent road trip provided us the opportunity to finish it off. Here's the synopsis from the book's cover:

"A Million Miles in a Thousand Years chronicles Miller's rare opportunity to edit his life into a great story, to reinvent himself so nobody shrugs their shoulders when the credits roll. Through heart-wrenching honesty and hilarious self-inspection, Donald Miller takes readers through the life that emerges when it turns from boring reality into a meaningful narrative."

Since Miller's book is about living your life with meaningful narrative, we turned reading it into a meaningful, shared experience by reading it together and including his book on our road trip. We were making memories for ourselves -- and making important memories for Curtis, helping him to write a new story. Miller points out that even though one may have found themselves in a bad story, we can all write a new one.

Miller's metaphors of the Kingdom of God are beautifully written.

For most of my life, the road has been used to create a meaningful, memorable story for me and those in my life. Some of my earliest (and fondest) memories are when my elder brother Forest took me with him on the road...not only providing relief from the stories we found ourselves in but also creating new, memorable ones. I appreciate the change of perspective, the shared experiences, awakened senses, stirred creativity, and enlivened spirituality that such an adventure brings.

There are great stories written about when Jesus met people on the road...and I suppose the same could be written about my experiences with him. Consequently, I find it terribly important to include others in my story -- and to enjoy being a part of theirs. I appreciate meeting others along their journey of life, and the importance of such encounters and interaction does not escape me. I am learning to recognize the presence of a Third Party in every conversation, interaction, and investment in another's life. As Miller expressed in A Million Miles, "I was a tree in a story about a forest, and that it [is] arrogant for me to believe any differently...the story of the forest is better than the story of the tree" (p. 198).