What’s with the Ascension?

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This Sunday Christians of the Great Tradition commemorate the event in Jesus’ life that most American Christians subtly avoid: The Ascension. After all, the idea of the disciples standing around watching Jesus’ feet disappear into the clouds sounds pretty strange – we know heaven isn’t literally up. American Christians often seem a bit sheepish about the whole Ascension thing. However, the New Testament portrays the Ascension as an essential component of Jesus’ saving acts – even the completion of Jesus’ work. To cite a few examples:

  • In Peter’s Pentecost speech, the climax of what God has done in Jesus is not the resurrection, but Jesus being “exalted to the right hand of God” (Acts 2:33). In support, Luke quotes the most cited psalm in the NT, Psalm 110, with its image of the messiah taking his seat at the right hand of God.
  • In the gospel of John, Jesus, tells Mary not to hold on to him because “I have not yet ascended,” and the message she is given for the disciples is, ‘I am ascending to the Father’ (John 20:17).
  • Luke divides his two books, not at the resurrection, but at the Ascension: “In my former book, Theophilus, I wrote about all that Jesus began to do and to teach until the day he was taken up to heaven…” (Acts 1:1-2)
  • In Philippians 2, Paul skips the resurrection and goes straight from Jesus’ ‘death on the cross’ to his being ‘exalted to the highest place’ (Phil 2:8-9). Jesus movement was from death to life to glory, but here Paul conflates the resurrection and ascension as one movement.

Why is the Ascension important? (From Ian Paul’s terrific blog Psephizo.com)

  1. Authority. Jesus is enthroned with the Father. Because of the Ascension, the lamb who was slain is seated with the one on the throne and shares his worship (Revelation 4). At the Ascension Jesus said, ‘all authority has been given to me’ (Matt 28:18). It is that authority that gave Stephen confidence in the face of death—his final vision is of Jesus ascended in Daniel 7 terms (Acts 7:55-56). 
  2. Union. In the incarnation, God entered human existence. In the Ascension, humanity is taken up into the presence of God. “We do not have a high priest who is unable to sympathize with our weaknesses” (Heb 4:15-16). Jesus joined humanity that humanity so can join him.
  3. Empowerment. The Ascension marked the end of Jesus’ earthly ministry; Jesus gives humans responsibility to continue His work, empowered by the Holy Spirit. Jesus is neither distant nor indifferent, he has delegated his earthly presence to his body, the Church.
  4. Trustworthiness. Jesus ascended in the clouds promising that he will return “in the same way” (Acts 1:11). (His return, btw, is never called the “second coming” in the NT because it is not paired with his “first coming” [the Incarnation], but rather with the Ascension.) As God has put all things under his feet, one day his authority de jury will be an authority de facto.

So, yeah, the embarrassing miracle matters. Besides, anyone who can believe God can be born from the womb of a virgin, and that a man with his blood drained from his lifeless corpse can walk bodily from the grave three days later, can believe that God can assume that risen Lord bodily into the clouds. So, it may sound strange, but get over it. The Ascension is worth believing in and celebrating, because a lot is riding on those disappearing feet.

Like your salvation.

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Please revise your prayerbook. Sincerely, the hipster church that wants your building

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The real question with prayer book revision is “how much will the latte’s in the narthex cost when the evangelical hipsters salivating over your nifty old building move in?”

The Living Church is producing an excellent series of well-reasoned articles on the move to revise the Episcopal Church’s 1979 Book of Common Prayer. While there are many solid reasons to put the kibosh on prayer book revision, here is one I have not seen: It would be nice to keep some of our beautiful buildings for our own use.

If there is one thing we Episcopalians are good at it is building tasteful, lovely churches. Some of them even still have enough people in them to stay open. I fear prayer book revision will end that for several thousand of our 6500 remaining parishes and missions.

Consider the following: The median average Sunday attendance in an Episcopal Church is now 58 people per Sunday. To most Christians fifty-eight people doesn’t sound as much like a church as the neighborhood small group they are a part of. In 2015, the most recent year data is available for, we were down yet another 20,000 in total Sunday attendance to 579,000 per week.  An old priest once told me, “No matter how good a new prayer book is 100,000 Episcopalians leave every time we revise it.” Does anyone think we have another 100,000 of us to peel off?

For the benefit of non-Anglican readers, prayer book revision is the biggest of issues because our prayers express and shape our theology. We are together, not on a doctrinal statements (like Evangelicals) or behind a teaching magisterium (like Catholics), but on praying the same words. This makes prayer book revision Anglicanism’s third rail. Grabbing a third rail seems to most folk an ill-advised behavior. Anglicans, however, seem to love the feeling of power it brings.

Why is prayer book revision such a bad idea? First, it is insider baseball. It takes even its staunchest advocates off of mission and distracts us with futzing over words. Second, rewriting prayers has the effect of rewriting our theology. That always leaves a significant group disgruntled and disenfranchised. This is why revision has historically resulted in schism and defections. If there has ever been a time in our collective life that we have needed to let things breathe, after the sea changes in our church over the last decade, now is that time. I am not trying to throw shade, but here is the painful truth: prayer book revision is how old men (and women) institutionalize their schisms…why do you think the ACNA’s Bob Duncan was so hot that the departing churches have their own prayer book before he retired!

And if you think the last decade in which we lost 24% of our attendance was bad, we have not yet begun to see the emptying of our parishes that will happen if a version of the prayerbook revision advocates (including some members of the Standing Commission on Liturgy and Music) are telegraphing they want for our future. What sorts of changes are being discussed? Do you like the creed? (Get over it.) Confessing your sins? (Get over that too – sin is now institutional rather than personal.) God? (You get a new one of those as well: Parent, Child, and Spirit. The only member of the Holy Trinity with a gender is the Holy Spirit who goes from neuter to feminine.) All of these will redefine the faith of episcopalians in a way that departs from Scripture, Nicaea, and all other orthodox Christian bodies on the planet. The whole point of a prayer book is that it is the Bible reorganized for public worship. That will no longer be true if the reasons bandied about and the conclusions hinted at come to pass. If we make this collective slide from orthodoxy, many will simply and quietly back down the ladder and go play in another playground.

It takes three triennial General Conventions to pass a new prayer book. The clock is now ticking…

When the nine years of sand in the hour glass runs out and the new prayerbooks are delivered will the result be what the revisionists hope, a heady new era of growth? Or is my old priest friend right, prayer book revision will be the mine that finishes sinking our Episcopal Church, a boat that has been taking on the waters of numerical decline for more than a decade.

If there is a silver lining it is that perhaps other churches will be blessed by our self-destructive inability to keep our hands off of the high voltage. That is where our hipster evangelical friends come in. While the suburban megachurch struggles alongside of us, there are hipster churches melding our sense of place with a robust proclamation of the Gospel, social action, and even a desire to meld historic liturgy with culturally relevant forms. Ancient words and symbols and cultural accessibility – It sounds like what our best churches in the last generation were doing.

One hundred thousand people only represents about 15 people per church. Unfortunately, the ones who disappear when orthodoxy becomes unfashionable tend to also be the ones who tithe, so the 17% estimated decline probably represents double that as a percentage of your budget.

Which is another way of saying, “Would you like that in tall, grande or venti?”

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Good Friday: The axis of the cosmos

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You may have wondered why an execution is known as, “Good” Friday.

Here is the spoiler: Jesus went to the cross to be able to say three words: “It. Is. Finished.”

The early church believed Jesus was crucified on March 25th. Further, they believed that, since re-creation happened on March 25th, the first day of creation must have happened that day as well.

The early Christian’s view of time was much loftier than the later idea that time revolves around, Anno Domini, “the year of our Lord.” The original idea of Jesus’ followers was that the cross of Christ is the Axis Mundi, a timeless, still center to the universe around which the entire cosmos rotates. It wasn’t that the earth was the center of the universe. It was that the cross is.

I was a Young Life leader for 25 years. Young Life focusses on explaining Jesus to the high school kids who don’t go to church. Every semester YL leaders do a talk on the crucifixion. One Monday night 140 high school kids were shoehorned into my friend Rawleigh Grove’s living room, as I gave the “cross talk.” Regardless of what you have heard of high school kids interest in the things of God, I can tell you that all over the globe hundreds of thousands of high school kids are hanging on every word of the story of Jesus’ crucifixion. After the message kids sat in stunned silence. Except for one kid, a church kid named Josh. Josh jumped up, ran right up to my nose and said, “I’ve been in church my whole life and I have NEVER heard this. My dad was a youth pastor, my mom a Sunday school teacher, but I’ve never heard this. Why has no one has EVER told me this?

Without really thinking I said, “I don’t know. Maybe we are so busy telling you what not to do that we forget to tell you what Jesus did.” That was (accidentally) a pretty good answer. But, Josh says, “I don’t know about that.” He turns and practically runs out the door saying, “I’m going Starbucks.” He rips open Rawleigh’s front door and yells over his shoulder, “It’s the only place still open for me to tell people what Jesus did for them!” The door slams and Josh is gone.

…For the first time Josh knew what Jesus did on the cross in detail. And for the first time, Josh knew that Jesus did it to satisfy a debt that only God could pay…Josh’s world began to pivot around a new axis: the immovable cross of Jesus Christ.

Centuries before Jesus lived, Isaiah passed along (in Isaiah 52 and 53) what God told us Jesus would someday do – Why he would go to the cross. In the Good Friday Gospel reading (John 18:1-19:42) Jesus told us how it panned out – “It is finished.”

Notice that Jesus didn’t say, “I am finished.” He didn’t say, “Oops.” He didn’t say, “three cheers for the attempt.” Jesus said, “It is finished.

Jesus’ “it” was nothing less than the salvation of humanity, the opening of relationship with God for you. Forgiveness of all that stands between us and the Father. The relationship of a lifetime for all eternity freely offered, the opportunity to join God’s high and holy mission to redeem a lost world. That is what Jesus finished on a hill called Golgotha, on a cross between two thieves. The universe rotates around that event.

Isaiah said, “Kings shall shut their mouths.” And Jesus thundered, “It is finished.”

Isaiah said, “He bore our griefs and carried our sorrows;” And Jesus said, “It is Finished.”

“He was pierced for our transgressions” and “crushed for our iniquities.” It Is finished.

“His chastisement brought us peace, and by his wounds we are healed.” That too, finished.

“The iniquity of us all was laid on him.” Finished.

“By oppression and judgment he was taken away.” Done.

“Cut off from the land of the living, stricken for the transgression of my people.” Finished.

“It was the will of the Lord to crush him; and put him to grief.” That as well is finished.

Because of him “many shall be accounted righteous.” Finished.

“He poured out his soul to death and was numbered with the transgressors.” Finished.

“He bore the sins of many.” And guess what?” That, too, is finished.

And while the world grew quiet, Satan stood up in hell clapping. And Jesus, with perhaps the faintest hint of a grin, shook his head, “uh uh.” And said, “It. Is. Finished.” And he bowed his head and gave up his spirit.

And now, ever since that day, regardless of what you see, or hear, or think, the entire cosmos pivots on the axis of the victory won on the immovable, finished, cross of Jesus Christ.

 

Big Fat Liars: Politicians and the ‘gators in our souls

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I asked the oldest people I know. None remembers a time like this. A time when everyone else is a liar. Deception surrounds us. We once had news. Then biased news. Now we have fake news. Or as Mark Twain, quoting Benjamin Disraeli said, “There are three kinds of lies: Lies, damnable lies, and statistics.” Except there is no evidence Disraeli ever said that. Our favorite quote about lies might be a lie.

Former comedian and Senator from Minnesota, Al Franken, titled a book: “Lies and the Lying Liars Who Tell Them.” One reviewer in a favorable Washington newspaper review said, “His tendency to mix fact with fiction left me wondering what was true and what wasn’t.” We lie even when writing books about others lies!

Deception is an equal opportunity malignancy. Wikileaks tells us Donald lied about conspiring with Russia against Hillary. And that Hillary lied about conspiring against Bernie. But if everyone is lying, can we trust Wikileaks?

Deception has become so entrenched in our culture it is now a recognized field of academic inquiry. Buller and Burgoon, Interpersonal Deception Theory researchers, identify three motives for deceiving: “avoiding punishment, maintaining relationships, and preserving face.”[1] Or more simply, we lie because we are convinced it will benefit us.

I have noticed in myself a visceral outrage at the lies of those I disagree with politically. But in my saner moments I recall that, “Avoiding consequences, maintaining relationships, and saving face” aren’t just other’s motives. My groups have those motives as well. Our institutions don’t exist on their own. They have the life we give them. Like Frankenstein’s monster, our groups reflect the mess that is their creators. When 9 out of 10 Americans admit to deceiving our partners in romantic relationships, I am either a member of a very small sliver of humanity, or of the vast majority…one in which that tenth American lied.[2] My brain tells me the latter is far more likely than the former.

All human interaction assumes a basic truthfulness with one another…a basic truthfulness we seem to lack.

My wife, in affirmation of this sad truth, says a clean conscience is usually the result of a bad memory. So I decided recently to track my attempts at “deception”: Lies, half-truths and misperceptions. The day was not done before I felt as if I were trying to keep a herd of alligators in a room without walls. As soon as I wrestled one to keep him in, three broke out.

It is easy to point fingers and judge, but each of us knows the urge to “avoid consequences, protect relationships, and save face.”

What is one to do?

Well we could just stop lying. But even if we were to stop whatever grand deception we are contemplating, the drive to avoid consequences, protect relationships, and save face remains. The ‘gators are in there. And they want out.

A better solution is to acknowledge our deceptive hearts. After all, it has been said that a secret is that thing we can’t admit to myself but that most people already know about us. The nature of self-deception is that we are the last to see it.

How does one become aware of self-deception? I ask my spouse and closest friends…my children also. They are more than willing to help me out. I also ask myself, “What do I fear being exposed?” Those reveal our ‘gators. They are in there. I will call them what they are: sin.

Sin always has a cost. “The wages of sin is death.” And it isn’t just me who pays the price sin requires. Everyone we love does along with us. Deception is in us to the depths of our being. It starts with denial and moves quickly to, “Its none of your business.” But it is. As John Donne pointed out, “No man is an island,” and the person we are trying hardest to fake out is ourselves.

If the first step is terrifying – ruthlessly acknowledging our gators, the second is tricky: Not fixing the problem. Guilt wants to round up our deception and drive it out. We go from seeing ourselves as brilliant, to seeing ourselves as broken in one honest instance. And we want to do something about it. But as the prayer of confession in the old prayer book says; “there is no health in us.” Like the thieves on the cross, we cannot save ourselves. Which is actually good news: “The wages of sin” may be “death, but the free gift of God is eternal life in Christ Jesus.” (Rom 6:23)

Freedom is in Christ, the savior and alligator wrangler of our souls. Alligator wrestling is foolish work. Look to Jesus…to his Cross. Allow Jesus to be the one to drive the reptiles from our souls, then walk in newness of life with him.

Deception is a social creature. It never travels alone. You and I are up to our armpits in alligators. We need help. I find that help in words St. Peter spoke 2000 years ago, “Repent therefore, and turn back…

     …that your sins may be blotted out…

          …that times of refreshing may come from the presence of the Lord,

               …and that he may send the Messiah appointed for you, Jesus.[3]

Sermon link to the painfully personal preached version of the premise.

[1] Buller, D.B., Burgoon, J.K., Buslig, A., Roiger, J. “Testing Interpersonal Deception Theory: The Language of Interpersonal Deception.” Communication Theory 6.3 (1996): 203-242.

[2] Cole, T. (2001). Lying to the one you love: The use of deceptions in romantic relationships. Journal of Social and Personal Relationships18(1), 107-129.

[3] Acts 3:19-20

Envelopegate and Ash Wednesday

 

 

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You have seen the video – the awkward moment when producer Jordan Horowitz, Oscar in hand, finds out his film has in fact not won. How must it feel to read another’s name as he graciously handed over the coveted statue? In a moment, every producer’s greatest triumph instantly rendered tragedy.

Imagine yourself on stage at Hollywood’s pinnacle event, having finished your acceptance speech to your peers, and finding inside the envelope that another would go home with your win. Hold onto that agony and imagine how much greater the sorrow to discover one day that what our culture has sold us as a win, won’t, in fact, be inside the envelope. What a blow it would be not to receive the prize. Since one day each one of us will stand on the precipice of eternity, it is fitting to consider what the world tells us “wins”…

  • Possessions: You’ve seen the bumper sticker. “He who dies with the most toys wins.”
  • The prettiest wife or power husband. Eventually father time catches up with us all. No amount of power can add to our days when a bad diagnosis comes. As Jack Kinard joked, “I used to be who’s who. Now I’m who’s he?”
  • Progeny (our kids). We work so hard to raise them…But living through our children is a recipe for their harm, often leaving them, in the words of Derek Zoolander, “disappointing younger versions of ourselves.”

I won’t offer argument against trusting in the world’s system, merely listing them exposes their inability to give the ultimate “win.” But if possessions, beauty, power, popularity or progeny don’t get the trophy, what will? After all, we don’t want to get to the final banquet and find we are holding the card for another’s celebration.

Ash Wednesday is that day each year set aside to think about our own mortality: our own funeral. We don’t much like to think about it, but we all know that one day our bodies will be admiring the lawn from the underside – that a day is coming when the ashes on our foreheads won’t have been made from burning last year’s Palm Sunday branches after the Shrove Tuesday supper. Contemplating the final banquet of our lives is uncomfortable, but it is holy work.

Thinking about our end ought to come easy to those of us who set goals-it is the ultimate long-range planning. It makes sense to make sure we are headed the right direction. How frustrating that Jesus critiques our attempts at living right on the journey. Jesus warns us that even our religiosity: our praying, our fasting and our giving is often done to be seen by others, heard by others, and praised by others.[1] How sad that Jesus needs to warn us, “when you give, don’t sound a trumpet.” He is pointing out how easily our charity becomes charade. Then he warns, “when you pray, don’t pray to be seen by others.” How easily our prayer becomes self-promotion. He presses, “when you fast, don’t look all spiritual.” How effortlessly our fasting becomes flaunting. He cautions us not to hoard because of how quickly we trade his lasting treasure for tomorrow’s trash. Jesus holds up the mirror and pulls down the mask on our self-absorption.

It would be easy if “evil” was somewhere out there. But as Alexander Solzhenitsyn famously wrote, “If only there were evil people somewhere insidiously committing evil deeds and it were necessary only to separate them from the rest of us and destroy them. But the line dividing good and evil cuts through the heart of every human being. And who is willing to destroy pieces of his own heart?”[2]

Solzhenitsyn’s diagnosis is exactly what Lent is: a chance to destroy those pieces in our own heart which oppose God. To root out in us that which wants to be God. To pluck up in our hearts that which continually thinks we can save ourselves.

Ash Wednesday is remembering that our need for a savior is not just a theory. It is an objective reality. I am not as good as I want to believe. Lent is 40 days of turning from…the bible calls that “repentance.”

But Lent is also 40 days of looking toward. Toward, not just to our final deliverance, but our deliverance here and now. A deliverance that only comes when we recognize our need…recognize, as the prayer book says, “that we do not come to this thy table O Lord, trusting in our own righteousness, but in thy manifold and great mercies.” (BCP, 337) Thomas Merton said, “The source of all sorrow is the illusion that of ourselves we are anything but dust.”[3] But staring at our inability is the ultimate act of hope when it drives us into the arms of the one who is able.

The season of Lent that begins today is 40 days of anticipating the great acts of God on our behalf on that old rugged cross that first Easter. As a church family, we will use our Lent being shaped by a rhythm of prayer. Often we think of prayer as a 911 call, “only use in case of emergency.” But God wants us to trust, rely and depend on him moment by moment. That is why we will pray four brief times per day. We will flip the script from fitting God in around the edges of our lives, to fitting ours in around his. Remember, though, Jesus’ warning, that if we at all begin to get good at this, we will start doing it to be seen by others, heard by others, and praised by others. We are just that easily thrown back into our idolatry of the self. We won’t get it right. But we will give God more of us than he has right now. And it will be fantastic.

A disciple named Clement wrote to the church in Corinth some 50ish years after Paul wrote his letters, words of wisdom appropriate for us: “let us give up vain and fruitless cares, and …attend to what is good, pleasing, and acceptable in the sight of Him who formed us. Let us look steadfastly to the blood of Christ, and see how precious that blood is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world… Let us yield obedience to His excellent and glorious will; and imploring His mercy and loving-kindness…forsake all fruitless labors, and strife, and envy, which leads to death, (and) let us turn and have recourse to His compassions.”[4]

It is the compassion of God, friends, rather than the efforts of the self, that gives us the gift of the winning envelope. And if there be any name in our envelope on that final day other than the name of the author and perfector of our faith, then we have surely lost. Not just at that final day, but each and every day.

And so, as we allow our mortality to reveal our deep sinfulness, let it remind us to open the envelope and see: “In the category of savior of the world: The winner is…The Lord Jesus Christ!”

[1] Matthew 6:1-6, 16-21

[2] Aleksandr Solzhenitsyn, The Gulag Archipelago, 168.

[3] Merton, Thomas, The Sign of Jonas, p. 27.

[4] Clement, First Letter to Corinth, chapts 7, 8, 9

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The Power of a Personal Story

st-paul-conversionThe Conversion of St. Paul – January 25th

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Most really know St. Paul as “explainer of the Jesus event”- the practical theologian who helped the first Christians figure out how to live their personal experience of the risen Jesus in community. But when someone asks, “Who was St Paul?” The answer that invariably comes to people’s lips is “Apostle to the gentiles!” Have you ever wondered, though, how Paul, a zealous and angry Jewish religion student with a first career of killing the followers of Jesus, became the apostle who took the Christian faith to the non-Jewish world?

The most Jewish guy* in Israel becomes apostle to the non-Jews 

Jesus’ commissioned his followers before he ascended: “you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and Judea and Samaria, and to the end of the earth.” (Acts 1:8) What did the followers of Jesus do with all of that power to witness “to the end of the earth“? Answer: They stayed home. Or at least darn close in Jerusalem.

Persecution spreads them…but only to their own peeps

Eventually the followers of Jesus left Jerusalem and Judea-Samaria, but only because they were forced to leave by persecutions led by Saul, whose Roman name was Paul. “…those who were scattered because of the persecution that took place over Stephen traveled as far as Phoenicia, Cyprus, and Antioch, and they spoke the word to no one except Jews. (Acts 11:19) The Jewish religious leaders presumably felt nervous over possible Roman reprisals from the growing Jesus movement. Even as they ventured outward sharing the story of Jesus, the witness was confined to their own people, other Jews.

Not cowed by pluralism’s call to silence

In the ancient world, as in Western culture today, it was bad form to proclaim preference between religions. Part of Rome’s conquest playbook was that upon conquest, Rome would embrace the gods of the vanquished into their pantheon of gods, and insist the vanquished nation return the favor. Roman religious persecution of Jews (and later Christians) flowed from, what was to them, the annoying Judeo-Christian habit of insisting that there was only one true God and that God wants us to drop all of our little “g” gods and worship “G” God alone. To the Roman it was unthinkable arrogance that a vanquished people would insist on the worship of their defeated deity. It was expected that Rome’s citizens would be broad and inclusive in their religiosity. Everyone was welcome to have their own way, just don’t tell anyone else who to worship – the intolerance of the tolerant is far from a new phenomenon!

The Necessity of the Unlikely Convert

What was God to do with disciples who not fulfilling the call to invite “the nations,” (Matt 28:19-20), a call that, contrary to popular opinion, was not just an New Testament imperative (Is. 49:6). God’s solution was to accost Paul on the road out of the country. He was traveling to Damascus with letters granting permission to take the persecution to those fleeing his pressure.  You can read about it in Acts chapter 9, but the short version is: God finds Paul. Paul doesn’t know what to do with being found by God. He really cannot show up on the doorsteps of those he has been persecuting for help understanding his Jesus experience, so God sends a disciple named Ananias to find him (Acts 9:17). Over the next several years Paul grew in his faith as he circled from Damascus (9:23-25), where early attempts to preach got him into hot water, to Jerusalem (9:26-27), where the disciples were less than welcoming, to Arabia (Gal 1:17), and then back to Tarsus (11:25-26) where Barnabas locates Paul to get him to help teach the faith in a multi-ethnic, multi-social class revival that was occurring in Antioch. (13:1) The Antioch revival is of interest because it is in Antioch, that for the first time, “some men of Cyprus and Cyrene who…spoke to the Greeks also, proclaiming the Lord Jesus.” (Acts 11:20) It is also the first time the followers of Jesus were called the pejorative title, “Little Christs” or “Christians.” The breaking down of the Roman social structure by the multi-class Antioch church was stunningly radical. So dangerous it needed to be mocked.

Paul becomes an Apostle

The church in Antioch decides that what God is doing in calling “the nations” to himself (Matt 28:19-20) was so profound that they set apart Barnabas and Paul and send them out to preach (Acts 13 and 14). On Paul’s first missionary trip two things become obvious: they should preach to everyone, because “the gospel is the power of God to all who believe, to the Jew first and also to the Greek” (Rom 1:16), and Paul was the gifted speaker of the two. By the end of the trip they move from being referred to as, “Barnabas and Paul” (13:2) to “Paul and his companions” (13:13).

It is the song that never ends

The story of Paul’s conversion occurs in Acts 9. But it is relayed twice more: On the steps of the temple in Jerusalem (Acts 21:37-22:24), and before king Agrippa (Acts 26: 1-29). God didn’t just stop Paul in his tracks. He replaced Paul’s murderous heart with a heart whose love for those who do not know the mercy of God would not allow him to remain quiet, even if it resulted in the loss of his own life. When God invades our lives we just cannot keep quiet. Happy news must escape the lips of those with happy hearts.

Good Newsing

Evangelism, from the root “Good News” is the simple act of passing along that news. It seems to me that “Good Newsing,” has three facets: a coherent explanation of the faith, the Word of God, and the power of a personal testimony. Which is most important? The Word of God, of course. It is God’s word that is “living and active, sharper than any two-edged sword.” (Heb 4:12) It is God’s word that “shall not return to me empty, but shall accomplish that which I purpose.” (Is. 55:11)

The power of a personal testimony

Although God’s Word is the living and active instrument of transformation, it is the power of a personal story that gives credibility to the Scriptures. It is our personal story that gives a picture of what it looks like when God is active in someone’s life. Personal story is a simple, yet profound thing. We see it in Acts 26:

I was…(verses 1-12)

Then God…(verses 13-18)

Now I… (verses 19-23)

I encourage you to…(verses 28-29)

Paul’s Story (in a nutshell)

I was…the one who rounded up Jesus’ guys and killed them.

Then God…stopped me on the road to Damascus. He spoke to me. He changed me.

Now I…am different. I cannot stop testifying to everyone, small and great!

I encourage you…“to become as I am…except for these chains, of course.”

Your Story

Each of us who have been accosted by God has a story. Yours may not involve bright lights knocking you to the ground, but each of us who has been baptized into Christ (Rom 6:3, Gal 3:27) have been visited by the same Lord who called Paul to himself. What is your story? When have you sensed God’s presence? When have you been changed by God’s message? When have you been drawn by God’s Spirit?   

I encourage you: Tell your story. Paul’s conversion was a gift that kept on giving. God has a few gifts for you and I to spread around as well. Let’s get to Good Newsing!

 

*Phil 3:4-6

10 Principles for Worship that is Both Contemporary and Ancient

 

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“…The Church’s liturgical worship expresses and impresses the personality of Christ upon us.”               -Mark Galli, Beyond Smells and Bells

Contemporary liturgical worship is not an oxymoron. It is a blend of “immersive” worship music within the scaffolding of ancient Christian “participatory” liturgy. Led by a liturgical leader but with music driven by a band, contemporary liturgical worship maintains one foot in cultural familiarity, and the other in the formative, embodied worship of the ancient church. This is a blend of sacred act and contextual music, with art and artful leadership. Worship, in a liturgical context is uniting “ourselves with others to acknowledge the holiness of God, to hear God’s word, to offer prayer, and to celebrate the sacraments.”  (BCP 857) Contemporary evangelicalism has realized that one can do most of that without the historic Christian liturgy. But liturgy has more than the emotional function, it has a discipleship function as well. The twofold shape of Word and Sacrament liturgy models the Christian life: we read, sing, pray, and proclaim the word. Then we respond to the word in affirming our faith, confessing our sins, interceding on behalf of the world and being reconciled to one another. Then we present ourselves to Jesus at his table, in celebration of our reconciliation with God. Weekly we are nourished on his body broken, and we imprint the story of Jesus on our hearts following the annual rhythm of the Christian year. So, worship leader friends, embrace the liturgy your parents threw out – There is a baby in that bath water!

But how does one make worship both accessible to a contemporary audience without sacrificing the formative power of the liturgy? Here are 10 Principles for leading services that are both contemporary and liturgical:

10 Principles for Contemporary Liturgical Worship

  1. Start with Love. Too often the contemporary church is providing transcendent pastors and relevant experiences. We were far better off with the opposite: transcendent worship and relevant (grounded, down to earth, invested and involved) leaders. Evangelicals and progressive clergy alike seem to be trading shepherd for celebrity. Start your worship planning with a heart for God and the people God has placed in your care.
  2. Know your audience. Do you have a crowd needing to hear Easter or Good Friday preached? Less educated neighborhoods usually do not do Elizabethan English, but suburban college kids often are engaged by it. Bluegrass worship won’t play in West Phoenix. And Hip/Hop won’t go over well in Asheville. Liturgical worship has familiar words, but Christianity has always been contextualized. Three ways your congregation will be shaped: The faces they see up front, the musical genres you play, and message you proclaim.
  3. Monitor the messages you are sending. Contemporary liturgical worship is supposed to be outsider accessible. Are you using insider vs outsider language? Do you have “reserved” parking, pre-prepared name tags, and other things that paint people into insider and outsider categories? Are you assuming people know how to use prayer books and can juggle bulletins or are you giving directions to their use?
  4. Simplify the liturgical playbook. But do so without sacrificing the internal coherence of the liturgy.
  5. Fuse contemporary forms to the liturgy. Use the musical genres, instruments, visuals and videos from your context. Invite the young and artful to help you!
  6. Embody your worship. Teach the historic faith in word and ritual. The more whole body your worship the better. (Hand raising and genuflecting both have embodied worship in common, so do incense and smoke machines. Use ritual to teach the faith.)
  7. Music is missional. Use the musical genres of those you want to come. Some principles for music:
  • Hymn’s rock
  • Blend genres. Your Sunday music should sound like your audience’s Monday through Saturday playlist!
  • Avoid the Parent Trap: Don’t use their parents’ worship music. No Shine Jesus Shine. Use music written less than ten years ago or more than fifty.)
  • Use your organ! (Djimbe, guitar, violin, flute and electric guitar all sound great with the organ.)
  • Teach how and why to worship.
  • Quality over genre! Good is always good. Lame is always lame. Use good musicians and vocalists…but don’t use them until they are ready.
  1. Message:
  • Preach with passion. People are watching too many TED talks to live through low energy communication.
  • An image driven or story driven sermon is a memorable sermon.
  • Theological! Don’t skimp on the orthodoxy. The fastest growing churches offer stronger content, and ask for higher commitment.
  • Less politically directive, more open. (the Gospel certainly has political implications, but trust the Holy Spirit to tell people what their politics should be.)
  • Know and articulate regularly the simple, life-changing gospel
  • Don’t get caught with a contemporary message. Jesus didn’t come to include us. He came to redeem us. Neither did he come to give us “purpose,” or “Your Best Life Now.” He came to transform us into the image of his son. (Rom 8:29, 2 Cor 3:18)
  1. Vibe:
  • Make it happen. Use darkness and light, video and graphics. You can do a lot in a contemporary space to create a sense of the rhythms of the Christian life. For example, in our gym we do far more seasonal adjustments to our space than we can do in our church’s more traditional space (examples below).  Use the tools of the tradition: Annual art, colors, symbols.
  • The space always wins. You cannot overcome your architecture. For example, a fast preacher cannot be heard in a traditional space tuned for organ and choir with a 1.5 second auditory delay. However, you can use lighting, color and graphics to change alter your space.
  • Service length? Our school and the media have trained a 60 minute attention span into most folk.
  • The liturgy tells stories. Tell them artfully!
  • Don’t fear ancient. In our unrooted, ever-changing world, the church is the one place that should be dependable. You don’t want to be their parents’ church. But you do want to be their grandparents’ church!
  1. Summing it up: Update your music, vibe, and word choice. Not your liturgy or theology. Worship with brain & body. IOW…Preach like an evangelical, worship like a catholic – artfully!

Examples of altering a contemporary space seasonally

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Celtic Christmas Eve

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12 Days: Christmas in Bethlehem

 

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Epiphany

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Ash Wednesday

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Easter (empty tomb)

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Ordinary Time

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Cathedral