Tag: box

The Reformation Observed

Acts 15:1–21, Ephesians 2:1–10, 2 Timothy 3:10–17

Today marks 502 years since Martin Luther nailed his 95 Theses on the doors of Wittenberg Castle Church. Without question, Martin Luther was a key figure in the reformation of Western Christendom. Others, too, made many of the critiques that Luther did. They did it earlier and were excommunicated or “repented”. Some believe that Martin Luther would have not been as successful without the printing press. Some also believe that without Luther, the printing press may not have been as immediately successful as it was. Be that as it may, 1 person and 1 tool changed the face of European politics and religion. One of the biggest failures of the Reformation was that, in many ways, it created an atmosphere where religion became subservient to faith, and often (sadly) colluded with the powers-that-be to do horrible wrongs.
What happened during the Jerusalem Council (Acts 15:1–21) was a reformation of sorts. As a result of the council, Gentiles (i.e., non-Jews) did not have to live under the rules and traditions of the Jews (mostly). What should be noticeable in this is that nowhere does is spare the Jews from following the Law or Traditions. The letter from the Council was to be sent to Gentiles. Think about that. The Gentiles were free from the weight, but the Jews were not.

Now, to be clear, this remained a tension for quite some time, and even our Messianic Jew brothers and sisters observe some of the traditions of old. Yet, even the most “rigid” Jews do not observe all the Law today (think of the ritual animal sacrifices). Much to do with the fall of Jerusalem in 70 CE, there was a forced reformation as the Temple was gone (and the tent “made” by Moses was long gone, too).

Reformation is normal. It should also be embraced. That is not to say all reform should be accepted. All reform should be tested against the Scriptures. When Paul talks to Timothy about all of Scripture, we have to keep this in mind. Scripture is our test. Also, just because it doesn’t say it in Scripture, doesn’t mean it is good or bad. That takes discernment.

The Western Church has been in a long decline. It is becoming more noticeable now. Many people are calling for revival (which is good), but only thing of the revivals of a certain era which no longer are feasible. This is bad. For we have even put revival into a box it doesn’t fit. Revival and Reformation are essential to the long term health of the church. The church should always be reviving and reforming.

1) What do you think are essentials to the church? Can you find justification in Scripture?

2) If you found that essential and justification, what do you think about the form? Is the form truly core to the essential, or is it just a way to convey or live out the essential?

3) How do you see your church reviving itself? How do you see your church reforming itself? If you see neither or are missing one, what do you think your responsibility is?

2019-10-31
Fruitful Unboxing

Galatians 5:22–26, 2 Peter 1:5–11, 1 Corinthians 12:4–11, Romans 12:9–21

We are all familiar with the list of the Fruits of the Spirit in Galatians. Hopefully, you even have them memorized (If not, there’s your challenge of the week). It is an impressive list. If we are honest with ourselves, were we to be full of these, life as friends and framily would be wonderful.

We are often less familiar with Peter’s list, as it just doesn’t have the pull that Paul’s has. While Paul has his list as a result of the Spirit indwelling (being inside of us), Peter has us adding them to our very faith. Paul and Peter are similar but different. They also have a different emphasis. Paul’s list seems more focused on the evidence of a holy life. Peter seems more concerned that followers of Jesus aren’t “useless” or “unfruitful”.

The problem (yes, problem) with Paul’s list is that many people few it as exhaustive (i.e., those are all the fruit). Paul, on the other hand, doesn’t seem to be as concerned with how the Holy Spirit works. While in 1 Corinthians Paul is more concerned about “gifts”, rather than fruit, his opening point is that there are different gifts and they are all gifts from the Holy Spirit. Who says, then, that the “fruit” in Galatians or in 2 Peter are it?

It has been amazing over the years to witness heated and heart-felt conversations regarding the Gifts and Fruits of the Spirit. It becomes amazing how people see these lists as the only way of things when the Holy Spirit is someone you put in a box. Paul certainly didn’t. The sad part then becomes that people are so focused on the Fruits and Gifts they forget about the why.

Life together is hard. We all have different stories. We all have different pain points. Some have experienced significant life events that we cannot ever fully understand. We may have something that another cannot fully understand. That’s okay. The Fruits and Gifts of the Spirit ultimately are to not only a progressively increasing Christian life on our own. It is also to be for life together as framily.

The last piece is the framework that we are to operate from as framily. A lot of times the wording that is used for those outside of the framily (persecution, for example) often feel as if they come from within. Live at peace.

1) What other “Fruit” of the Spirit might there be? Why do you say that?

2) What are some other Gifts of the Spirit that you can think of? Where do you see them being lived out in the framily?

3) How do you see the Fruit and Gifts of the Spirit working out in and building up the church body (the framily) in light of the framework of Romans?

2019-09-09
Not-So Great Expectations

Psalm 43, Jeremiah 38:1-28, John 15:17-16:2

Life is not always easy. There are those that just seem determined to oppose you even if it is to their advantage to support you. Pride, jealousy, greed, and envy can lead anyone to make poor decisions regarding others.

King Zedekiah was not a particularly strong king. His advisors pushed him to punish Jeremiah’s words (from God) because they feared (reasonably) that if the soldiers and people heard the words, their resolve would weaken or collapse. Truly, we should be able to understand their point. Nations that do not understand a democratic republic see the political posturing of our political parties as weakness (mostly because they are all of an authoritarian mindset). The officials of Jeremiah’s day were of the same authoritarian mindset. In addition, Jeremiah’s role as prophet meant that his words had significant weight. In other words, they had a point.

It is how they dealt with the point that was the issue that is the issue. There was a general distaste, distrust, and disrespect from these men towards Jeremiah, and thus God. It is a sample of their attitude that got the people of Israel in this situation in the first place. The words from Ebed-Melech to the king (they do “evil”) show us that perhaps their hearts weren’t as heartfelt for the people as it seems. This easily leads one to conclude that they—and those like them—were at least a source of Israel’s downfall. That God would offer King Zedekiah a way out, without power, and not these leaders, shows that God was also still honoring his promise to David.

While Jeremiah wasn’t killed, much of his life was not all that comfortable. Imagine being the doomsayer that was right. Often the doomsayer who is wrong is mocked, but the one who is right? Jeremiah was probably not everyone’s favorite, and obviously many of those in power were less than pleased. Often power doesn’t like truth, and often God’s Truth speaks to power in ways it doesn’t like.

When Jesus speaks about the world hating us, there is (sadly) truth in that. We should be clear, though, that there are plenty of Christians (on either side of the political spectrum) that take great pride in being persecuted “for the faith,” when it is really their approach (most often) or politics (theirs or others’) that is the problem. Compare “persecution” here in the US with true persecution in places like China, North Korea, Iran, then adding on non-systematic persecution such as the bombings that happened in Sri Lanka on this recent Easter. Not that we don’t feel put upon living out our faith, it’s just that we still have power, even if it is equal to the non-believer next door (the ballot box).

The reality is that there is something about the message of Jesus that both attracts and repels those of the world. It’s easy to say love everyone. It’s hard to do it. The world is mired in death, and the concept of victory over it offends many. Granted, Christians are often not the best messengers of Jesus. However, even those who are great messengers still have to deal with animosity and persecution. It is a dark—yet, still hopeful—truth, if the world killed Jesus, can we really expect anything less?

1) Have you ever felt persecuted? If so, how? When you look around the world, what is the difference between your experience, and that of others?

2) Do you feel as if you are more often having to apologize for other Christians just so you can talk about Jesus?

3) God and earthly power exist in tension, with earthly power often pretending to be Godly. Where do you see that at work in the US, and in the world?

2019-05-10
Family Praise

Psalm 145; Isaiah 12; Hebrews 2:6–18

Praise is words that glorify God. The English word “praise” comes from the Latin word “pretium”, which means “value”. We speak or sing in such a way that we express that we value God. The important concept to understand is value. If all you were to hear from a person was, “thanks for (all) the gift(s),” at some point you would question whether they actually value the gifts or you (i.e., see your worth, and want to have a relationship with you).

It is in Psalm 145:1-13 that we see this spirit of praise. Then in verses 14-21 we see more gratitude and thankfulness, though verse 17 gets back to praise. The psalmist speaks more of who God is and what God is like in comparison to what God has done. When we speak only of what God has done, we put God the Action Hero box. God becomes someone who does something for us. Our relationship becomes shallow and transactional, rather than relational and transformational.

Isaiah’s song of praise (Isaiah 12) starts with relational restoration. As it continues, there are acts yet everything revolves around the restored relationship. This is especially important in the time of Isaiah as the exile of the people was ultimately the result of a destroyed relationship. At this point, the Lord’s salvation was primarily viewed as a physical salvation. Be that as it may, the physical salvation was a result of relational salvation, which lead into full salvation in Christ.

Underlying the passage in Hebrews is the concept that full relationship (and thus salvation) was so important to God, that—in the form of Jesus of Nazareth—incarnational (i.e., God physically being present) relationship between God and Man was not only possible…it actually happened! In Hebrews it goes on from “just” relational to “familial,”…becoming the family of God!

1) What do you think of the “praise” definition above? Does it match or conflict with your understanding?

2) How was physical salvation a spiritual “trap” for the exiles? Do you see that same “trap” alive today? If yes, where? If no, what do you think it would look like?

3/FD) Jesus thought it was important for us to know we are his brothers and sisters. Why do you think Jesus thought it was important that we are (and know that we are) part of his family?

2019-01-07