Give Thanks

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What are you thankful for? Before you answer let me reflect on “being thankful” for a bit.

            Most of us have so much we grow comfortable with what we have and assume we will always have the means to replenish or buy more. Canada just observed Remembrance Day about 11 days ago. Armistice Day was just commemorated across Europe. In the US we have Veterans Day: a day becoming more solemn even though world conflicts lessen.

            Now, in the US, our Thanksgiving is upon us. Question: What are you thankful for? Here are a few things I am thankful for—

  1. You! Because you take the time to read what I write. For your love and friendship.
  2. My wife of almost 48 years— Starr.
  3. Josh & Blair; Jax & Caleb.
  4. Bethany & Jeff; ‘Bekah, Duke, & John.
  5. My mom & dad. Technically, they’re both dead; but not in my heart.
  6. My wacked-out sister Carol Norton. I love you sis! J
  7. William H. VanArtsdalen, Jr.— who keeps a roof over our heads.
  8. An ability to write. Still.
  9. A clear mind. A clear mind. A clear mind. And umm, oh— a memory.
  10. Being forgiven. I cannot imagine who I would have been without the grace of Christ that stalked me.
  11. Health— mostly.
  12. My incredible education!
  13. Usefulness for some Christians: more useful to many of the normal people around me.
  14. NEED’s Board of Directors scattered all over the world.
  15. Melanie Lamere— my right-hand man in New England.
  16. Ian Montgomery— my comrade-in-arms. The other half of the devious-duo.
  17. 40 Years in New England. Autumns.
  18. 1 year in Colorado. Mountains.
  19. Financial backers who believe in what I am doing. You’re all crazy.
  20. A perspective on life that the best is yet to come. I’m not done yet.

Giving thanks,

Gary
Dr. Gary Davis, President
www.CluelessChristianity.com  

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Getting from Here to There Part 2

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Now about the corporate expression of our faith— within the church: it is not enough to live your Christian life in isolation— the Lone Ranger Christian, going it alone in the evil world. Christ called us to be a body of believers…, His Body. We stand or fall together. But if individual Christians re-gear their faith and the church does not, then we will have what sociologists call a paradigm conundrum. Individual Christians will be expressing their faith in one mode while the church still expresses its beliefs in another, older format— one that was appropriate when developed (1654 or 1945, take your pick) but has since lost its significance to the postChristian heart.

What follows are suggestions that the church-at-large needs to consider if it is to make sense—  both to twenty-first century Christians and to the rising tide of millennials/mosaics.

  1. The church will have to Rethink the Nature of Theology itself. Please do not take this as a rejection of any or all theological constructions of the past 500 – 1,600 years. It is not. But the last major rubric of theology was constructed during the Protestant Reformation in 1517, when priest Martin Luther posted his Ninety-five Theses, a critique of many of the practices of the Roman Catholic Church, on the door of the Castle Church in Wittenberg, Germany. In similar ways we will need to construct a theology based on a new examination of Scripture, in the context of specific cultures, rather than simply another polishing of a theology based on a previous structure. Polishing American Colonial furniture doesn’t make it Danish modern.

The life of Christ and His redemptive work on the cross are our model for living the Christian life, today, throughout history, and across cultural variances. My guess is that this new Biblical Theology will arise in a people-group-specific, image-based format, and somewhat generationally-considerate. What will that look like in reality? Who knows?!? I’ll leave that to my successors.

  1. Redesigned corporate spirituality— The church will need to try on a new suit of clothes, spiritually speaking. It will need to try to express the Christian faith in multiple formats. What has been accepted as traditional will have to make room for newer forms of expression, previously foreign to our Christian traditions. And it will have to embrace these new expressions even if it feels terribly risky to do so. Remember, though, that we are in transition (versus a phase), in a time of paradigm shift; things are in flux. The Truth will remain constant while its expressions can vary with generation, region of the world, and culture.

            But please take note— we will have to allow for multiple forms of expression within the same local church as well, even within the same congregation. Decide to learn from those who express their faith in manners different from your own. Extend your comfort level to embrace expressions that call you to God in new ways. Our society isn’t what it used to be. Church shouldn’t be what it used to be either. New wine; new wine-skins… .

  1. Immersion vs. isolation…, not an option— One aspect of being a church is that we will no longer have a choice of opting out of our culture or its societal issues. The church of Jesus Christ must take a lead in healing our society’s sicknesses, from media to medical treatments, to definitions of life, death, and what it means to be a healthy human being. We have too long held back for fear of rejection or recrimination; it is time we took a stand. One thing we must not do is supplant our Savior’s role as Judge. That is not our place. Our place is to come along side of our fellow sinners and serve as their guide to freedom and life! The church in the first century understood this; so also must we. Jesus immersed himself in the lives of those around him, making little distinction between his followers and those who needed him. He served both: He loved both: He saved both.

Will the church be accepted readily upon first re-entry back into the society?  Not likely. Trust in any relationship is something that must be first gained, then if lost, regained with great commitment and agony. The church has a lot of negative history to overcome that our world remembers with a vengeance. But we can no longer afford the luxury of isolation, of feeling good about ourselves as long as we don’t have anything to do with the world outside. That, if anything, is true blasphemy. Jesus did not go to the cross so we could go to church.

  1. Cooperative— Remember that classic movie, Miracle on 34th Street? Kris Kringle was encouraging people at Macy’s to look for what they needed that Christmas at Gimbals’, across the street. Management, as first, was enraged; then they saw the light: customers were surprised and delighted to see this new cooperation-over-competition between the two stores. Since the Reformation the church in the West has been more about separation than about cooperation. The modern era saw western denominations first forming and then defining themselves injuxtaposition to one another. But we must learn to cooperate across denominational lines, despite different worship styles and theological preferences. Labels need to go away.  They must move aside for a new nomenclature— genuinely Biblical, Christ centered, locally missional, accepting, and alive to life.
  2. Sacrificial Servants— For the church in North America to truly have an impact on its culture it must shift its mentality and present itself as a sacrificial servant of the society, not as a judge of its illnesses. When people are sick, they need a doctor, not a critic. We must learn to give graciously to our world— much more graciously than we give to build our modern cathedrals of comfort. We must learn to give up rather than to calculate next year’s pledge units. We must also provide places where the normal people of our society can find solace and safety, and see Jesus Christ embodied in those who go by His name.  Another Gordian knot to be cut.
  3. One Lord, one Faith, one Language…— In the same way that individual Christians need to learn to express their faith in common everyday language, so also does the church need to learn to use the metaphors, idioms, and common expressions of the day to express Biblical Truths. Oddly, the stories of the Bible can stand on their own with little amplification about their context. We must learn to be culture sensitive. The only place most of us use Christianeze is in church or when trying to explain our faith to someone else (a.k.a. evangelism).

            Many years ago comedians Lou Abbot and Budd Costello performed a baseball Vaudeville dialog titled Who’s on First?[i] It was a classic example of miscommunication due to a misunderstanding of the use and definition of words. “Who’s on First? What’s on Second. I-don’t-know’s on Third.” Their dialogue was funny: the Christian miscommunication block to a confused world is not funny. We dare not have an in-house language which only Christians can understand, vs. a normal language that we use to talk with the world around us. How much easier would it be if we had one language pattern that everybody could understand? Think of it, you could talk about your faith in church the way you would naturally talk about it in the rest of your life; no stomach knots, no translating, no shifting language/emotional gears. Just breathe.

  1.  We need Leaders who will go out on a limb. One of my favorite quotes comes from Mark Twain— “Why not go out on a limb!? That’s where the fruit is.” The last shift that the church in postChristian society will have to make is one of leadership. Our leaders will actually need toLEAD! Too many Christian leaders have become conciliatory politicians, mediating their way to church peace or to a better position with more prestige and/or money. Others have become theological authoritarians, sweeping their will and interpretation of Scripture over their congregations. Why? Because theology is safe…, you can nail-down just about everything.

Genuine leadership, not merely positional leadership, is a risk. It goes with the territory. Just get used to it. There was an ad from a brokerage firm in NYC that used to read—  The only real risk in life is not taking one. May Christian leaders in North America become a risky bunch!

*   *   *   *

            So, where do we go from here? To the trenches of life, to the committee meetings and shopping malls, to the days and family gatherings with ol’ lip-sticked Aunt Maude who always kisses her grandchildren on the cheek? We go back to living. I cannot convince you of the exuberance that comes when you start to morph your life, your church, or your family to a postChristian faith. It’s quite a ride! Risky…, with the outcome yet to be written. Honor God, honor people…, make a difference.

Hopefully, making a difference.

Gary

Getting from Here to There: what to do, what to do? #1

 wandiligong_mazeIn many ways this EMPulse is what you’re really looking for in this series.  For those interested in the shift from a Modern worldview to a postModern/postChristian worldview you are well aware that we have analyzed this shift to death. Between George Barna and George Gallup we have compiled enough statistics to fill a barn. But understanding is not the issue. It’s what to DO about the shift that is the real issue. That is what this section will address. What follows are some simple things you can do to change, adjust, adapt, cope, whatever— first, on an individual level, and then, [Part 2] corporately as a Body of Christ. On the one hand, “There is nothing new under the sun.” (Ecclesiastes 1:9) and on the other hand, we have entered into a new phase in history. An entire generation has been born in the West with no Christian history, no Christian memory or experience whatsoever. Any semblance of “Western Christian culture” is fading into oblivion as a forgotten archeological relic. Let’s begin… .

 Paradigm Pioneers Get Shot First: ~don’t be too quick to sign up!

            First, a warning! You need to understand that as someone who is concerned, frustrated, or even angry at Christianity’s seeming inabilities to adjust to a new set of cultural rules, you will not be a popular person, especially with the powers that be. True Christian leadership within this postModern mentality is what is desperately needed. We’ve all seen those SUCCESS sections in Flight magazines—  you know, the ones with motivational posters to put up in your office. [You can find another series at the website www.despair.com that offers a truly different slant on motivational posters.] The one I find most germane to being a paradigm pioneer depicts an eye-level bright green lawn, with one blade of grass standing taller than all the rest. The caption reads— Remember…, it’s the tallest blade of grass that gets cut first. Get the picture? Ask yourself— “Are you more interested in a position of authority, where you are respected within the Christian matrix, or are you convinced that you want to lead the way in reshaping our faith in this emerging postmodern/postChristian world?”

If you find yourself in the latter position, then you must adjust your self-perception to a new reality— YOU are a target. To be sure, ALL Christians are targets…, it’s just that some are more selected targets than others; they are the tallest blades of grass. If you are sure, then rest assured you will take the first shots. The sad thing is that the shot is more likely to come from the back— not from enemy lines. Christians across North America have long valued their own comfort and safety over frontline battle. If you do find any comrades-in-arms you will probably find them on the fringes of faith. Outfielders, without whom the ball game would be lost.

            But every new wave of the Spirit of God always starts with committed, called, set-apart men and women of vision, courage, and risk. In short, any changes or ideas to be implemented in the Christian community must be initiated by people like you. It’s up to you. Are you up for it? If so, you will not find yourself alone, but you will find yourself scarce. Such are the postmodern/postchristian prophets—  you, a Christian paradigm-pioneer. You will be the first to take the shot. If this sounds like fun to you, keep reading.

            Another preemptive move must be addressed before we tackle the practical stuff. Your spiritual health and your spiritual perception are the primary armor you will need to do battle in a postChristian context. Do not even attempt to pioneer anything without a firm grounding in personal cleanness and righteousness before the Lord God. Leadership in postChristian times is always a matter of sticking your neck out. This has been true throughout the history of the church. So…, let’s go.

  1. Express your faith through life experiences. Realign your faith to balance experiencing God with understanding God. Western Christianity in the Modern era has swung the pendulum of understanding to the extreme. Faith is about belief and theology more than it was about life. But faith is really more akin to trust and risk than it is related to understanding. Remember, TRUTH is first personal, in the person of Jesus Christ; then propositional, explaining the life of faith. Like Jesus, we need to learn to think of our faith as stories, metaphors, and experiences ofah-ha! Faith is a journey, not an outline. Make sure your beliefs are in line with the teachings of Scripture; then spend more time in solitude, in prayer, and immersed in a world that doesn’t have a clue.
  2. Learn to speak the language of YOUR culture. Every subculture has its own language pattern. Football has its nickel defense, fullbacks and wishbones; computer geeks talk about Clouds, TCPIPs, i9s, i10s, and now interdependent devices. We Christians have our pre-mills, post-tribs, and supralapsarians. Notwithstanding, we need to learn the nuances and innuendos in the language of our surrounding culture. We need to learn to express our faith in a language pattern that they can understand.  They may not agree with it, but we need to express it so they can comprehend it. Remember too, that Christian expressions of faith are generationally delimited with little crossover to younger generations. Ask your Christian teen to translate “the Lordship of Christ” into their generational mindset. You’ll see.
  3. Let go of your sin. The greatest roadblock to Christians living out our faith is our own sinfulness. Until Christ comes back our sin will be ever with us. On one hand we are forgiven through the work of Christ; on the other hand, we still find ourselves wallowing in the guilt of confessed, even forgiven sin. This is in no way a healthy dilemma. We need a genuine trust in Christ, sins forgiven, new beginning in progress, a done deal! Then we need to get on with life as if our sins are actually forgiven. The reality is they actually ARE!
  4. Learn to love. If letting go of sin frees the Christian for living in a postChristian era as if those sins were actually forgiven, then learning to love makes that life come alive. This may sound quite simple for virtually any Christian, but it is not. All of us have become more cautious and guarded in our love lives; so much so, that we generally withhold love because it’s simply safer that way. And so the greatest of Christian virtues becomes our greatest matter of concern and risk. But isn’t that what the Christian life is about anyway? Risk! I cannot imagine any other model for Christ’s love for the world than for it to be exhibited through us. Because love is a definitive corollary of safety. More than anything else, postChristians crave safety— safe places, safe people, safe activities.
  5. Lose the intensity [you don’t need to win]. A lot of western Christianity in the modern era has become pretty intense. Intense about theology, intense about denominationalism, intense about appearances, intense about proper relationships, etc. People who aren’t Christians see it and conclude that Christianity isn’t for them— too intense, too judgmental, and too narrow. We Christians seem to feel safest when we have as much as possible nailed down, quantifiable and definable. I wonder if God intended us to spend more effort defining our faith than in living it out among those who truly need to see Him in us? We don’t need to win. He has.
  6. Don’t do everything, give God some room to work. If any attribute characterizes everybody in these early years of the twenty-first century it is busyness. Most of us are over-worked, over-booked, over-committed, out-of-time, frantic fanatics about squeezing as much into life each. You are probably reading this EMPulse as you fall asleep. And, you are t-i-r-e-d! One foot in front of the other… .

   Or, is there another way? Try not doing so much. Breathe more. Slow down, cut some commitments (even for your kids), and take a hike. Throughout all life there are growth-plateaus where our bodies and minds must come to rest.  Are you moving so fast that you must slow down to even hear God? Please, for Jesus’ sake, STOP! Let your spirit catch up to your body. Pressurized postmoderns need to see that kind of tranquility, that kind of s-l-o-w-n-e-s-s, and that kind of trust in our God.

  1. Open a conduit to Christ—  keep it open. This sounds so simple, yet, in a compartmentalized society we tend to pigeonhole even our relationship with God. We go to church, rather than being the church. We have times of prayer, but then manage our life as if God has little to do with it.  Instead, let me propose to you that we learn to pray without ceasing, in a sense. Our Lord is always ON, always THERE. Why not merely shift the direction of your conversation from horizontal, with whomever, to triangular, with whomever, and with God? This pre-positioning of God in our midst makes much more sense than getting ready to come into His presence. I admit that coming into His presence is nothing to be taken lightly. Nonetheless, we are, in actuality, never out of His presence. Ever!

I actually wonder if God didn’t create prayer solely for our benefit, for our sense of connection, communication, and closeness to Him?

NEXT TIME~ Reinventing Church:  

 Gary

BEING a CHRISTIAN in a NEW ERA— it’s a generational thing. Part 1

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“We must become what we seek to create.”— Mohandas Karamchang Ghandi

(Oct 2, 1869 – Jan. 30, 1948  —assassinated on his way to evening prayers.)

     The fact of the matter is that people are different now. Young people find it difficult to relate to the church’s way of doing things. When family structures and society were more stable people did come to church to find answers, to find community, to worship God in a traditional manner. But the breakdown of our society, the dissolution of so many marriages, the Iraq wars, renewed racial conflicts, 9/11, the 2008 financial collapse, and our present political conundrum, have all contributed to the fragmentation of society and isolation of the generations. We have ceased to learn from the older and wiser; this alone constitutes a major fracture in our family cohesion. And thanks to the Baby-Boom of 1946-1964, YOUTH CULTURE (their children) does, in fact, dominate our world.

So when young people ages 14-25 come to church what do they find, generally?[i] They find a shape of Christianity virtually irrelevant to their virtual realities. They find a pyramid power structure contrary to their relationally oriented networked reality. They find generational separation. They find “lecture style” instruction. This is NOT true of every church; but it is true of far too many.

But fear not! Facebook has now has 2.3 billion subscribers, bringing us all back together…, maybe, sorta.  In recent years, more of the Silent Generation is flocking to Facebook to see their grandchildren. So their kids are fleeing for their lives to Instagram and Snapchat. If the Church could do anything to correct this generational drift, it should re-kindle intergenerational relationships; not online, but face to face.

Two American sociologists, Neil Howe and William Strauss, have categorized our generational differences in ways that might also be helpful in our understanding of those differences and in the efforts to bridge the gaps between us… and them. Check out MILLENNIALS RISING: the next great generation, (Randon House; New York, 2000). In essence, generational characteristics must be taken into account when any presentation of the Christian faith is expressed. If they are not considered, both our communication of the faith and its comprehension levels drop into the abyss of vacuity.

The Question for us becomes— How will I express my Christian faith in a way that is appropriate to my culture, to my generation, yet sensitive to other forms of expression, as well as to the world at-large?  In the church context—  how should my worship honor God in the Body of Christ?

Between early 2005 and 2015 NEEDinc conducted a series of interviews with genuine Christians across North America [“Genuine” being defined as a faith whose principles influenced at least 75% of their daily activities]. Each interviewee was drawn from a different generational grouping; each expressed answers to the interview questions in a manner with which they were comfortable.

What we learned from the interviews surprised us a little.

  1. Some saw church as central to their Christian worship while others did not. A common frustration and disappointment in the state of the church crossed all generational lines.
  2. Though all were genuine believers and held a rich faith in Christ, they expressed that faith through worship, music, and societal involvement in different ways and to different extents. This observation followed generational lines and complied with their peer group expressions.
  3. Though younger generations held a respect for their elder’s expressions of faith, it was not reciprocated. Older believers knew little about the formats and subtleties of twenty-somethingexpressions of faith. They judged the younger generation’s faith too emotion-based, too relational, and not grounded enough in a Biblical, comprehensive worldview.
  4. Everyone was willing to consider the other person’s faith expression…, in theory. In practice, well, that didn’t work out so well. “Getting together” at all was the first hurdle to overcome.
  5. ALL considered themselves in process; that is, they understood they were each at different places in their spiritual journey and had much growing yet to come.

Reflection

How would you respond to these five observations? How would you imagine older/younger Christians responding? What commonalities have you observed between different generations of Christians? What issues do you believe still exist between diverse generations? What passions might they share in common? How might different generations of genuine Christians teach each other about their own individual expressions of faith?

NEXT— Being a Christian in a New Era—  Part 2

Gary

[i] I am well aware that to employ the phrase “churches generally,” is impossible. What is at stake here is the general reaction of unchurched youth to traditional Christian worship, whether or not they employ more contemporary worship music.

[Note— If you can find a copy of James O. Gollub’s THE DECADE MATRIX: why the decade you were born into made you what you are today (Addison Wesley Publishing, Reading, MA, 1991), currently out of print, you will learn that the title just about says it all.]

 

How Christians Got a Bad Rap

abbey-939529_1920So…, when you’re lost how do you find your way again?  Ask directions. You don’t want to get THAT lost again! But it also helps to look back, to see where we went wrong.

            It is harder to find your way when new roads overrun the old ones. Simply put, you need a new map, or today a GPS. Your cultural map is out of date; you think the old route, but find new signs that make you go “HUH?” You’re on the wrong road, even though you want it to be the right one. What happened, you think?  You’ve been buffaloed (sorry, old Wyoming joke).

            Let’s start by twisting our necks around to look back. Where did Christians become culturally lost? Where did the road take new turns?  What happens when we insist on following old maps?

The Bad News: how Christianity marginalized itselfSo much changed in the 20th century it was virtually impossible to keep up. An acceleration in population expansion and mass migration (and immigration) had a tremendous impact on all areas of life. Technology and communication grew to the point of vertical take-off.  For some people, namely North American Christian conservatives, the rate of change was simply too much. So many of us isolate ourselves, and our families, into protective cocoons from a culture that we perceived as increasingly complex, a bad influence, and even an evil influence.  As unbelievable as it may sound, Christians in North America started the 20th century skeptical of such things as electricity, artificial light, mechanized forms of transportation, and, later, radio and TV. We ALL finished the 20th century with reservations about the Internet, and skeptical view of e-lationships  “Come on, how can you feel close to someone you’ve only met on a computer!?”  (Ever hear that one?)

The conservative withdrawal was driven by the need to feel safe again, secure within our church walls, our small groups, and our Bible studies. Though it appeared that the conservative Christian community was assimilating into society in reality it was merely running parallel with society, along its own track. Not surprisingly, the result of these actions, was that the rest of the world simply moved on. We were set aside by the western world; but in a real sense we sidelined ourselves. We positioned ourselves in opposition to the rest of society and developed our own Christian kingdom, safely confined within church walls. Secular society took the upper cultural hand, but not without criticism or commentary from the religious right.  In the end, the conservative tongue was clipped, her voice was stifled, and her philosophical position silenced.

A Whiplash Effect

A number of cultural factors contributed to the marginalizing (setting aside) of conservative Christians. It is not so much that Western society turned its back on the veracity of the Christian faith. It was society’s response to Christianity’s ill-mannered activities around the world. To list a few of the earlier historical events that even now drive people from the church—

  • The Crusades (1095-1291). Though these wars date back a thousand years, they nevertheless laid the groundwork for an attitude of us vs. them that has continued in the collective consciousness to this day. The search for the Holy Grail, the liberation of the Promised Land, and the annihilation of the heathen Muslims in Jerusalem all seemed to our Christian forebears to be of honorable intent. This was perceived by the unbelieving world as something quite different, something aggressive and egregiously evil.
  • The Inquisition (1291-1522)   (primarily Spanish, but throughout Europe) An example of Christianity at its worst. In the name of theological purity the Holy Roman Catholic Church tortured, maimed, and executed many who did not tow the party line. Branded heretic, many genuine Christians were burned at the stake in the name of Christ. The effects of The Inquisition rippled throughout all Europe and the East. The Christian Faith was perceived to be an unforgiving violent faith, and often a treacherous religion.
  • The Protestant Reformation (1564+). In the beginning the Reformation appeared hopeful to the populations of Europe, offering a richer, deeper faith. Those within the Roman Catholic Church protested the sale of salvation (a.k.a. Indulgences) via monetary dues paid to the Church. They protested the abuses of the clergy, the secularizing of the church and its acquisition of wealth and political power. One protesting priest, Martin Luther, was held in contempt, put on trial, and defrocked.

Jumping ahead to the 20th century we find more recent, memorable events that the world interpreted as Christian stupidity. The highlights are:

  • The rejection of technological innovation in the early 1900s: the automobile, the electric light, flight, and radio were all seen as instruments of the Devil, presaging the End Times.
  • The First World War fought between “Christian nations” did little for our spiritual persona worldwide.
  • The abuses and extremes of the early Pentecostal movement. (Personality cults, snakes, anti-intellectualism.)
  • The Scopes Trials (1923), with its confrontation between Darwinism and the Bible. [We lost.]
  • The Second World War; the remnants of Christendom at war with each other again. And yet a new manifestation of the centuries old war between East and West (Japan).
  • The Holocaust and the public Christian silence concerning its atrocities. Some, even denying it ever happened.
  • Equating the American dream and a conservative life-style with evangelical Christian theology.
  • Jonestown Massacre. Beginning as a social justice movement in the San Francisco Bay Area, and claiming to be Christian in nature, the People’s Temple soon declined to the demigod worship of one man—the Rev. Jim Jones. The November 18, 1978 mass suicide of 913 members of The People’s Temple, embedded itself in the minds of North Americans as a prime example of Christian fundamentalist-right extremism.
  • The Televangelist financial scandals of 1987.
  • The Moral Majority. Founded by Rev Jerry Falwell in 1979 as a movement to return America to its “Christian roots.” Many Americans saw the MM as a ploy to re-Christianize our country, thus eliminating pluralism.
  •  “Sexual misconduct” by numerous evangelical leaders in the early 21st century (Ted Haggard, John Edwards, etc.).
  • Sex scandals of Roman Catholic Priests in Boston. Reaching back 25 years earlier, Investigators uncovered hetero/homosexual misbehavior and assault by Catholic priests on altar boys and school girls. All covered over in secrecy ‘till the early twenty-first century revelations by Cardinal Bernard Law, who tried to set things straight, but was eventually swept up in the scandal as a sympathizer.

The last half of the 20th Century saw the church in the West succumb to real scrutiny and definitive loss of influence due to both its isolationist stance and public blunders; a condition not seen infrequently throughout our history. In short, we really blew it— internally and externally! We ruined so much of our public image and influence.

So now what?!? NEW MAPS…, er, I mean— GPS?!? Read on!

  Gary

Chapter 1. New Maps-Old Roads

51nopdewa5l-_sx326_bo1204203200_      My last few months as a senior in college I worked as the Athletic Director for the local YMCA. Since it was a somewhat smaller Y, I was responsible for just about everything. But it did have one perk I had not quite counted upon—the summer tour! So, the summer between college days and my first year of grad school found me working as a swimming coach for the YMCA on tour throughout North America. Our team hit national and local parks and swimming clubs across the United States, Canada, and Mexico.  We competed with local outcroppings of the Y and anybody else who wanted to swim against us. One of the places we toured was Jackson Hole, Wyoming. Now, growing up as an inner-city kid in Baltimore, MD, I could never have imagined a place so majestic, so alive, so grand. Jackson Hole got to me. I fell in love with the town, the people, and, of course, Grand Teton National Park. I vowed that I would return yearly!

      For the most part I was able to do so, until the onslaught of kids eight years into our marriage. But in our early marriage Starr (my dangerous wife) and I made the 2,400 mile trek from the East Coast to the Tetons an annual pilgrimage. For a couple of years we tried to see if we could find our way to Wyoming without ever opening a road map. I was guided by my heart, by my passion for the West, by my memory, and by a small piece of paper with route numbers. Yup, you got it, never missed a turn; well, okay, maybe a few where we had to back track.

      Until, one day, the Wyoming Department of Roads put in a NEW road, then redirected and renamed the old ones. I was forced into unfamiliar territory. You guessed it; we got totally lost. Old roads now had new route numbers; and there were now new roads where before there had been only buffalo and antelope. Now I‘m not one of these guys who is afraid to ask directions. By humorist Dave Barry‘s standards I may not be a real guy, but at least I don‘t stay lost long, either. I ask for help.  Saves time and frustration.

     You need to do the same.  When you‘re lost…, ask directions.

     The point of this chapter is this— unless you are consciously living your life continually immersed within contemporary culture, you need help finding your way. It is harder to find your way when new roads overrun the old ones. Simply put, you need a new map. Your cultural map is out of date; you think the old route, but find new signs that make you go ―HUH? You‘re on the wrong road, even though you want it to be the right one. What happened, you think?  You’ve been buffaloed (sorry, old Wyoming joke).

      Let‘s start by twisting our necks around to look back. Where did Christians get culturally lost? Where did the road take new turns?  What happens when we insist on following old maps?

Getting lost to find our way again,

  Gary

Closing Doors #4 The power and the glory?

img_8814     From 1,000 to 1,500, Europe saw unprecedented changes in virtually every aspect of life. The Black Plague and a “Mini Ice-Age” [1312-1850] had decimated the population, while the crop failures of 1315-1322 devastated the economy and the population. The Church in Europe had sunk to the level of feudal governance, charging their adherents for everything—baptisms, funerals, penances, and indulgences (to buy their way into heaven).

     The priesthood became exorbitantly powerful and wealthy. During the famines and cold weather they were able to wear warm, elegant clothes and live in luxury, while the hoi polloi could barely keep their rags mended. The Church also had a plentiful storage of food: at one point, wheat prices rose by 320% (France).  It was these extravagances, practices and heretical theology that led a monk in Germany, one Martin Luther, to lash out in protest against the Catholic Church. His actions resulted in what we now call the Protestant Reformation.

     Alongside the Church, the rest of Europe witnessed great strides in technology, art, and exploration. The “new world” was discovered by Christopher Columbus in 1492. Themovable type Printing Press, invented by Johannes Gutenberg in 1455, ushered in the first days of the Information Age. In architecture and art, grandiose style of Baroque prevailed. Albrecht Durer (Praying Hands) imported Italian influence into Germany. Leonardo Da Vinci and Michelangelo became the quintessential artists who developed perspective in their paintings and sculpture. Hayden, Handel, Bach, and Mozart scored complex orchestral pieces. Copernicus, Galileo Galilei, and Johannes Kepler proposed a heliocentric (not geo-centric) understanding of our solar system.

     The idea of human reasoning as a way of determining Truth was proposed by René Descartes. The idea of common sense came from John Locke. These philosophers, and others, influenced the ideas found in the U.S. Constitution.

     In the midst of all these revolutionary inventions, discoveries, new ideas and technologies, where stands the Church? In two words— wealthy and split: no longer between East and West, but between Catholic centralism, and Protestant diversity and expansion. The new Protestant ideologies fostered a rise in creative reorganization and reconstruction. In some ways, this freed Christian thinkers to reexamine Scriptural Truths in the light of the cultural and scientific revolutions of the Renaissance and Enlightenment. Protestant churches became the churches of the people, rather than the authoritative dominance of the clergy in the Catholic Church.

     But things were changing. Between 1500 and 1850 the relationship between the Church and her surrounding cultures witnessed great strides in compassion, but also great assaults from the spread of Enlightenment and Renaissance ideologies. Eventually, even American individualism spread throughout Western Culture…, and the faith, with both positive and negative effects. A new secularism in the Church began to erode her influence in our world.

     True, the Church had finally opened her doors to the outside world— and she had lost her healing edge.

 In…— not of,
  Gary