On Preaching

They stand and deliver Sunday after Sunday, alone or as part of a team, sometimes traveling, sometimes for the same flock for many years.  They are the preachers that so many sit under week after week.  From their biblical expository preaching many learn the Word of the Lord and are moved to respond accordingly.  

Preaching is a special calling that often takes discipline, training, and practice in addition to the aid of the Holy Spirit.  It's hard work and encompasses so much more than what is seen and heard on Sunday morning.  And preaching is nothing new; preaching, according to Dr. Jim Hamilton, "is as old as Moses." 

After reading Saving Eutychus by Gary Millar and Phil Campbell, Jared Jenkins and I amplified our regular conversation on the topic of preaching.  As our conversations grew more numerous we decided to start a series on the topic for Salty Believer Unscripted.  We quickly realized a better way to examine preaching would be to view if from a variety of perspectives so we talked with a guy after he preached his first sermon.  Then we talked to pastors who preach in the team ministry of a shared pulpit.  We chatted with church planters.  One guy we interviewed has a PhD in preaching.  Another preacher develops curriculum and cut his preaching teeth in another language.  We talked with an itinerant preacher.  A seminary professor who also pastors a church was on the list as well as a preacher who has been preaching every week at the same church since the 70s.  Through a conversation with a variety of diverse preachers we saw similarities and differences.  And I believe we got a better picture of preaching through such a great list of preachers. 

I deeply appreciate all the guys who contributed their thoughts and time to this conversation.  I learned a great deal as I suspect will be the case for others who listen.  These contributing preachers include: Andy Conroy, Kevin Lund, Robert Marshall, Dr. Travis Freeman, Trevin Wax, Kyle Costello, Rob Lee, Danny Braga, Douglas Wilson, and Dr. Jim Hamiltion.  It is a great privilege serving our Lord alongside them. 

You can listen to the conversation by following the links below:
-- On Preaching: Who's Qualified?  audio
-- On Preaching: Defining the Sermon audio
-- On Preaching: The Bucket and the Thimble audio
-- On Preaching: Stand and Deliver audio
-- On Preaching: A Discussion with Andy Conroy audio
-- On Preaching: A Discussion with Kevin Lund audio
-- On Preaching: A Discussion with Robert Marshall audio
-- On Preaching: A Discussion with Dr. Travis Freeman audio
-- On Preaching: A Discussion with Trevin Wax audio
-- On Preaching: A Discussion with Kyle Costello audio
-- On Preaching: A Discussion with Rob Lee audio
-- On Preaching: A Discussion with Danny Braga audio
-- On Preaching: A Discussion with Douglas Wilson audio
-- On Preaching: A Discussion with Dr. Jim Hamilton audio


Salty Believer Unscripted is a weekly podcast.  If you would like to listen to more conversations like the ones listed above please subscribe.

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* Photo taken by Paul Kelly and is registered under a creative commons license. 

Reformation Day!

On October 31, 1517 a German monk nailed a list of 95 grievances against the Roman Catholic Church on the door of All Saints Church in Wittenberg, Saxony. The monk was Martin Luther, the grievances are technically called The Ninety-Five Theses on the Power and Efficacy of Indulgences, and October 31, 1517 (Reformation Day) often marks the opening bell of the Protestant Reformation.

Why was the monk so concerned? First, it should be said that he was also a professor and did a great deal of study.  He studied the Bible in a time when Scripture was often unavailable.  And second, he grew concerned about what he saw because he read his Bible. Studying God's Word, it became clear to Luther that Pope Leo X had steered the Catholic Church far from the doctrines taught in the Bible. For example, ideas of salvation and grace were dependent upon the mercy of Pope Leo X rather than Jesus Christ and his resurrection. We see the error of this false teaching in 1 Timothy 2:5-6, which reads,

“For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.”

It should probably be said that at the university where Luther taught, it was actually a common practice to nail a thesis for discussion to the large door.  This was a way to signal an intellectual discussion or academic debate.  It is believed that Luther was not originally intending to fire such a bullet but instead start a conversation.  However, the thesis launched much more conversation than Luther intended, possibly because the printing press had recently been invented and allowed a publisher to remove the thesis from the door, print it, and distribute it to a wider audience than the university.   Regardless of the intention, The 95 Thesis launched a discussion that still lives today. 

On this, the 495th anniversary of the 1st Reformation Day, take a moment to ask yourself, first, is Jesus Christ your mediator before God or are you depending upon another (or maybe some specific works)?  Also ask yourself, are you studying God’s Word, reading the Bible like that German Monk who took a step of faith and changed the world?

Happy Reformation Day! 


*The famous 1529 oil painting by Lucus Cranch der Altere is in the public domain. 

The Para-Church Prosthetic

In 1 Corinthians Paul likened the Church to a physical body saying,

"For just as the body is one and has many members, and all the members of the body, thought many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and all were made to drink of one Spirit.

"For the body does not consist of one member but of many.  If the foot should say, 'Because  I am not a hand, I do not belong to the body,' that would not make it any less a part of the body. And if the ear should say, 'Because I am not an eye, I do not belong to the body,' that would not make it any less a part of the body.  If the whole body were an eye, where would be the sense of hearing? If the whole body were an ear, where would be the sense of smell? But as it is, God arranged the members in the body, each one of them, as he chose.  If all were a single member, where would the body be?  As it is, there are many parts, yet one body"  (1 Corinthians 12:12-20, ESV). 

Paul's primary point is a demonstration of unity among Christians within the Body, that is, the Church.  Each member of the local church is not expected to be exactly like the other members.  We need one another and all of us serve in different functions but function together.  By extension, the same should be true of each local church.  Various local churches, while still mirroring the shadow of the Kingdom, will likely look different among the entire Body of the Church built and lead by Christ.

How then are we to understand the role of the para-church?

To get to the heart of this question, we must first attempt to define para-church.  The para-church is typically any organization or network that works alongside the Church.  Missionary organizations, campus ministries, learning centers, church-planting networks, Christian counseling facilities, orphanages, chaplain services, and seminaries are some of the most typical para-church organizations.  Some denominations, at times, function like a para-church.

Historically, the rise of various para-church organizations came in the wake of the failure or inability of the Church in one specific area or another.  As local churches stumbled to send and support missionaries, para-church organizations were formed and came to the aid of struggling local churches.  When theological education is not being adequately developed in the local church, Bible colleges, seminaries, learning centers, certificate programs, and publishers come alongside the local church to help.  Campus ministries abound where local churches struggle to reach the campuses with the gospel.

Para-church organizations are like a prosthetic limb for the Body.  Where the local church's reach is limited because it has no arm, the para-church can extend that reach.  But we must see this for what it really is if we are to understand how the Body of Christ best functions with the para-church.  

First, a prosthetic limb is useless apart from the body.  The prosthetic limb helps the disabled person, not the other way around.  Any para-church organization that does not work in conjunction with the Body of Christ, specifically with connections to local churches, is a prosthetic limb attached to nothing.  Para-church organizations should be seeking ways to help the Body.  Too often, para-church organizations demand that the Body financially help the prosthetic (in the name of advancing the Kingdom) without any intention serving alongside or connecting to the Body.

Second, the para-church is not the Church.   At times, para-church organizations function completely apart from the local church.  The claim is often something to the effect: "It's all about the Kingdom," but then no attention is given to the prosthetic connection point--the local church.  In addition, when para-church organizations function completely apart from the local-church, they become just an eye or ear and often assume that the entire Church is (or should be) only an eye or ear.  And many times the people involved in these kind of para-church organizations learn to depend too heavily on the para-church and can't seem to integrate into a local body.  Rather than becoming part of the bigger body and part of the family, they learn only to become a prosthetic limb.  While it is certainly not the case for all para-church organizations, some make little or no effort to encourage people to join and serve within a local church. Some outright discourage local church involvement.  In the bigger picture, this does little good for the Body.

Third, local churches should do more to encourage and equip para-church organizations that are serving in an area where the church is struggling.  A good relationship between the local church and a para-church organization is like the active person who lives very well with a prosthetic limb.  Local churches really aught to see the para-church (if it's functioning in conjunction with the mission of the local church) as an aid where the church is in need.  This can be a healthy relationship.  And this may be one way to better advance the mission of the Church.

Finally, churches can grow new limbs.  Through Christ, churches can regenerate failing and missing parts of the Body.  Where the human often depends on the prosthetic limb for life, the Church is really only on crutches while a new limb could be forming.  Local churches and para-churches should work together to grow limbs, training and equipping people in the area the para-church is covering.  In fact, the truest measure of the success of the para-church results in being replaced well by the local church.   If only more local churches and para-church would strive for such a goal!

* Photo of the prosthetic leg worn 1st Lt. Ryan McGuire  during track and field events was taken by U.S. Air Force Tech. Sgt. Bennie J. Davis III and is registered under a creative commons license. 

There's No Evil In The World?

As I was walking the dogs one morning I bumped into a neighbor who is often out with her dog at the same time. We struck up a conversation and I learned that she was once Protestant, then Mormon, then Muslim, and now rejects any form of faith that claims that evil exists in the world.  "There is nothing evil in the world; everything is good," she claimed.  I wonder what she might think if I had kicked her dog right there in front of her?  That sounds evil and the opposite of good to me, and probably to most people. 

As I think about her statement I see the distinction between, "There is no evil; everything is good," and the more popular statement, "I see the good in everything."  As Christians, I can confidently say we see the good in everything.  As we see anything evil in the world, and more specifically the evil (or sin) in our own lives, we should also be able to see the cross, where Jesus bore the wrath of that evil for us.  We should feel the weight of our evil and God's goodness as we come to know God's love for us despite the evil we personally bring into the world. 

Christians should also see the things of God's creation as good.  God did.  After God had created everything, including us, he called it "very good" (Genesis 1:31).  But we should equally be able to see how the good creation was utterly tainted and corroded by sin at the Fall described in Genesis 3 and our personal repetition of the Fall in our own lives.  To ignore the effects of the Fall is to look at the cancer-riddled world and call even the cancer good.  So I wonder how much anything can really be valued as good if things that are clearly not good are still allowed maintain that title?

Finally, as we see things intended for evil, we, like Joseph should have faith that things intended for evil can, and are often, used by God for his good purposes. (See Genesis 45.)  Things we may declare as evil from our perspective may actually be tools used by God for good, and we would do well to try to see this from God's prospective.  Job is a good demonstration of good coming from what appears as evil. I think about the atrocity of the Egyptians killing all the Hebrew baby boys, but through this evil, Moses' life was greatly shaped for God's good and greater purposes.  I'm reminded of the Assyrians and Babylonians that initiated the great exile of the Jewish people. And how could we overlook the evil, sin, and betrayal that surrounded the crucifixion of our Savior?  Saul, administering evil upon the Church, through the power of God became Paul, a remarkable church planter and theologian.  How about the destruction of the temple in AD70?  And we can take this all they way forward into our own lives today?

It is a grave mistake to say there is no evil.  It is tragic to call what is evil good.  Instead, we must be able to see the evil in the world and turn our focus to God who is the very one who can mortify the evil in our hearts, thus bringing the ultimate good into the world.

* The photo used in this posts is in the public domain.           

All Things Die: The Curse of Genesis 3

Over the summer my son was in a bug club.  The purpose was to catch and identify bugs, kill them in a jar of chemicals or in the freezer, stick pins through them, and then display them in a box.  The contents of the box, became a tool to help us continue learning about the insects and spiders.  This project became an adventure for our entire family.  Together we caught bugs and pinned them.  Toward the end of the summer, we had over 90 varieties of insects and spiders.  We still marvel at the differences between the various insects.  We love the contrasting colors, sizes, and shapes.  We still cringe at the sight of the menacing hobo spider (not yet caught at the time of the top photo).  Upon opening the box, we still "ooh" and "aah" upon seeing the wings of the butterflies.  It's amazing every time.

But the bug box is a clear reminder of the Fall of Genesis 3.  We've managed to pin the earth's curse.  Displayed in our box is Genesis 3.  The box is a monument to death, corruption, and decay.

When we open the box, the stench of rotting abdomens and decomposing tissue wafts upward, lodging deep into our olfactory glands.  It's a bit of an illusion that these bugs are memorialized.  Really only their lifeless exoskeletons seem to stay on the pin.  We see the skeleton, but everything else (for the most part) is transforming into goo inside the visible insect shell.  In death, these bugs can't even hold on to the colors that at times define them.  I'm sure it's only a matter of time before the exoskeletons turn to dust.

Where these bugs were once bright and colorful, they seem to be growing dull and sad.  The vibrant yellow of the bees is becoming a flat brown.  The red of the lady bug is turning a pinkish gray.  The shiny blues and greens of the dragon fly have gone and only the color of stone remains.  The grasshopper is starting to look like a cigar with legs (although not at the time the above photo was taken).  And the discoloration of death is very apparent on the katydid that was once entirely an eye-popping green, only now to be partially green on the wings and a deep rusty brown on the head.  And like rust, the decay is rapidly spreading to other parts of the katydid's fallen body.

We have ninety-something varieties of insects and spiders and yet every single one of them shows similar signs of the Curse.

After Eve ate from the Tree of the Knowledge of Good and Evil and then handed some to Adam, God had something to say.  First he proclaimed a curse on the serpent (which also happens to be a promise of the coming Messiah). Then God proclaimed the curse that would befall the woman because of her rebellion.  Then to Adam, God said,

"Because you have listened to the voice of your wife and have eaten of the tree of which I commanded you, 'You shall not eat of it,' cursed is the ground because of you; in pain you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you; and you shall eat the plants of the field.  By the sweat of your face you shall eat bread, till you return to the ground, for out of it you were taken; for you are dust, and to dust you shall return"  (Genesis 3:17-19, ESV).

On the first pass, this curse clearly looks more like a curse upon Adam.  It doesn't seem to say that the earth is cursed, just the land where Adam works.  If we exegete this text correctly, we really don't see much of a curse upon the entire earth.  It's not like the proclamation of a cursed earth found in Isaiah 24.  But look again.  Notice what's happening here.  Look at the event beyond the moment covered in this text. Could it be that the "corruption that is in the world because of sinful desire" as mentioned in 2 Peter 1:4 (ESV) is more than a curse only upon Adam or the land under his feet?

In the beginning, the Garden seems to mirror the New Heavens and New Earth we see in Revelation 21 and 22.  There's a picture in the garden that looks much like what we'll find in the New Temple.  We even see the Tree of Life in Genesis 2 and 3 again in Revelation 22.  We get the feeling that there was no tears in the Garden, nor was there death, mourning, or pain, just as we see in the New Heavens and New Earth in Revelation 21:4.  As Jesus defeats sin that goes all the way back to the rebellion in the Garden, death is destroyed.  Jesus holds the keys of death.

Bugs die.  Why?  Why is there corrosion and decay in animals and plants?  Why does man have a constant reminder of death, rust, and disease all around him?

I propose that when sin entered the world, so did death and its effects.  The ground is cursed, but this curse appears to be much more than just the ground under Adam.  The curse appears to extend beyond the dirt of the field.  If we understand this correctly, man is indeed responsible for the destruction of the world, but recycling isn't going to redeem the earth--Jesus is.  The Curse has touched all of creation and my son's bug box is a monument to the Fall.  

My Morning Bible Book Club

I read the Bible cover to cover a couple times before heading the seminary. I would open the first page and read until I got to the last page and I’d usually do this in a year with a reading plan. When I entered seminary, I was required to read the Old Testament in chronological order rather than in canonical order. I had to do it in 8 weeks, which is hurricane speed. Then I had to read the Pentateuch (the first 5 books) for the next OT class. Then it was boiled down to just a single book in great depth. I had to do the same thing in my New Testament studies. First the entire New Testament, then the Gospels for a class, Paul’s Epistles for another, then just John, Hebrews, and others.

Where I used to be one who would read the entire Bible every year, I learned the great value of slowing down and residing in a single book for a long period of time.

Not too long ago, I picked the book of 1 John and read the entire book every day for a month. It was amazing how much I would still see even after 30 days! Then I decided I wanted to study it in even greater depth. I read a couple hefty introductions on the book itself for some background. Then, after watching this video, I had an idea.

I decided I’d start a morning book club centered around 1 John. I invited John Calvin, Thomas Johnson, Gary Burge, Marianne Thompson, Matthew Henry, Glenn Barker, any of the Church Fathers who had something to say, and a couple others based on the commentaries I owned on 1 John. The topic for the 1st morning was 1 John 1:1-4.

I quickly realized a few things. First, these four verses generated over 100 pages of discussion from these few scholars! Next, I saw where there were different ideas as well as those things that everybody agreed upon. And they raised so many ideas and questions I hadn’t thought of even after reading, praying on, and meditating on the same 4 verses every day for the previous 30 days. Their studies provided some extremely helpful background information too. I quickly grasped the reality of the Holy Spirit working in these people across all believers in all time and I was feeling very in touch with the Church through the same Holy Spirit working in me to illuminate Scripture. It was amazing!

The next thing I realized is that I didn’t have enough time in my morning to read all these pages. I quickly had to decide who to un-invite to this book club. Even though we were together for a single day, I felt such a loss not having all of them sitting at the table, enjoying a cup of joe and discussing Scripture. But, it had to be done. (I decided when I do this again with another book that'll have some of un-invited guys at the table next time if they have something to say on the selected book.)

As this went on for a few days, I realized that I was the dumbest person in the conversation and therefore had the most to gain. What a blessing for me that these guys where in my book club!

And finally, I became keenly aware of the isolation this placed me in. Sure, I was communing with God and that is good, but there was still something missing—live fellowship with others. While I was starting to feel as if I were in a conversation with these other brothers, all that was really before me were their books. It wasn’t really them; it wasn’t real people, just the product of their ideas on one topic edited by a team and then published. So the discussion was still lacking something. I decided then and there to always appreciate the fellowship God has placed me in. We need one another as God intended. (And I would love to have live people in my book club but it starts at 5:30am and I’m only wearing a bathrobe. So it’s just me and the Holy Spirit for now, and that’s good too.)

Non-the-less, my book club continues, slowly, a small amount of verses at a time. And as I move through my day, I find myself thinking about the verses. With this pace, I can nearly memorize them and hear them playing in my head throughout the day. And I hear and think on the “conversations” with the scholars and Church Fathers on those same verses.

It’s amazing how much this 'book club' has impacted my day, each day, and my walk with Christ! I highly encourage you give it a try and invite some theologians to join you.


* The photo used in this post is in the public domain. 
** Special thanks to Tim Kimberly and the Credo House for their dedicated work to teaching theology and study methods. 

Throwing in the Towel: Dying Daily

"Throwing in the towel" is an idiom or figure of speech commonly used to express that one is quitting.  It comes from the sport of boxing when a boxer's trainer throws a towel into the ring to stop the fight because his fighter is getting pummeled beyond recovery.

We should throw in the towel every day.  Yes, you should quit.   You probably don't like reading this, let alone doing it.  Neither do I.  That's probably because by the very nature of our western idea of success, this sounds really bad.  But it's true.  Throw in the towel.

If you're a Christian, that is, if you're a follower of Jesus who has surrendered your life to Christ, then at some point you've thrown in the towel.  You've said, "I can't keep up this fight.  I'm going to quit doing it my way.  I'm going to quit battling on my own.  I don't have any more strength.  I'm pummeled beyond recovery.  I give up." But when you gave up, you cried out to Jesus.  You may have said something like, "I can't do it, Jesus.  Help me!"  And if you're living the Christian life, this should be a regular occurrence.  You should quit often.  "Jesus, I can't keep doing this on my own.  Help me!"   Some people think of this like a tag-team with Jesus, but that's not how Paul saw it.  

In his first letter to the Corinthians, Paul made the comment that he dies every day (1 Corinthians 15:31).  He throws in the towel daily.  He doesn't tag Jesus and then Jesus steps in for a while--he dies.  He's got no more fight in him.  It's likely that Paul's comment is in reference to something Jesus said in Luke.  He said, "If anyone would come after me, let him deny himself and take up his cross daily and follow me.  For whoever loses his life for my sake will save it" (Luke 9:23-24, ESV).  Going to the cross means to die, to be killed.  Game over.  But in losing your life, you will save it! 

In ministry, I often find myself working hard, striving to accomplish things.  I plan and execute.  I think about problems and solutions.  But it seems that more often than not, I find myself pushed to the edge.  It gets hard.  Things happen that are way beyond my control.  My plans just can't account for reality.  My solutions fall grossly short.  So I throw in the towel.  I cry out, "That's it; I can't do it Jesus.  Help me!"  And the strangest thing happens.  God seems to bring solutions.  Plans come together.  The ministry goes forward; not without me, but in spite of me!  I find that when I quit, when I die to myself, things get amazing.  And you'd think I'd figure this out and throw in the towel first thing in the morning every day.  I'm learning, but my prideful self needs to take a few punches first before I realize that apart from Christ I'm beyond recovery.


* Photo take by flickr.com user, MrBragaosian is registered under a creative commons license and used with permission.

RLC Men's Retreat - 2013

From September 27 until September 29, 2013, some of the men of Risen Life Church met in a large home in Heber, Utah to study the book of 2 Peter, fellowship, and grow under the authority of Scripture.  The retreat consisted of 4 teaching/preaching sessions, of which the first 3 included breakout discussion sessions immediately following the sermon.  Men were selected to lead their small groups through a series of questions written by the teacher-preacher.  Kevin Lund opened the retreat with his discussion on 2 Peter 1:1-15, Benjamin Pierce discussed 2 Peter 1:16-2:22, Jared Jenkins taught on 2 Peter 3:1-14, and I concluded from 2 Peter 3:14-18.  In addition, every session included prayer and a rich time of worship through music (lead by Scott Graves as well as other musicians).  Sharing of Lord's Supper closed our retreat on Sunday morning.  Andy Conroy served as our house host and community group director for the retreat and Jeremy Jeffs filled in as our retreat deacon. 

You can listen to the sessions by following the links below:

2 Peter 1:1-15, Friday Night, Kevin Lund
2 Peter 1:16-2:22, Saturday Morning, Benjamin Pierce
2 Peter 3:1-14, Saturday Night, Jared Jenkins
2 Peter 3:14-18, Sunday Morning, Bryan Catherman

You may also want to consider the questions from our 3 small group breakouts:

Session 1 (Kevin, 2 Peter 1:1-15):
1. Read 2 Peter 1:1. What Christian (past or present) do you admire? Do you realize that all Christians have a faith of “equal standing” to theirs? Why does God point this out?

2. Are you growing as a Christian? Which of the qualities listed in 2 Peter 1:5-7 are you strongest in? Weakest? What do you need to change for increased growth?

3. Read 2 Peter 1:10-11. True Christians stay faithful over the long haul. What are you doing to assure that you stay faithful to Christ to the end? Do you ever have doubts about your relationship with God? How do you deal with them?

Session 2 (Benjamin, 2 Peter 1:16-2:22):
1. How big of a priority is God’s Word in your life? How much time do you invest reading, meditating, and praying God’s Word regularly in your day or week? Knowing that our thinking, speaking, and interactions either point those we love to death or life, how should we view Scripture in our lives?

2. How do we identify false teaching? Who does Peter describe as a false teacher? What does false teaching look like “among us”…?

3. What areas of sin do you find yourself struggling with most in Peter’s description…sexual lust, pride and attention, greed, hardheaded stubbornness to listen, learn, and be discipled? In what ways are these sins teaching death to yourself and others?

4. In what ways do we cover up or blind ourselves to our own false teaching or false living? Why do we cover these sins or areas of our lives up? In what ways can we expose these areas of our lives?

5. What are some ways we can protect ourselves from becoming false teachers? How can you train yourself to regularly speak and live like Christ? How can you regularly encourage other men to follow and reflect Christ?

Session 3: (Jared, 2 Peter 3:1-14):
1. Have you heard your friends, co-workers, and family scoff at what the Bible teaches about our world? What do they say? Which of their questions really unsettle you? Have you been able to meet their accusations with truth? What have you learned today about the future of the world that has brought you peace?

2. What has God promised to do in the world and with the world as spoken through the prophets, Christ, and the apostles? Why has he waited so long to carry out His plan? Does this change your perspective on what God is doing in the world? What response in our lives does God’s patience with mankind demand?

3. Do you believe that God will destroy the earth and everything in it and make it new and perfect? Do you believe heaven is a floaty, spiritual place or a new, real, physical new heavens and earth? What is of true value in life if this is the case? How do you need to reprioritize your life if you believe Christ is coming back to destroy, judge, and remake the world?

4. How do we let the truth of the end of the world and eternity future drive us towards lives of holiness and godliness? Do we sit on our butts and wait for the end? Do we become street preachers and try to spread the Gospel at all costs? How does this truth bring us hope? What should your daily life look like living in light of the truth concerning the end?

5. How are we to be found without spot or blemish and at peace when Christ returns? How do we rest in the Gospel and yet strive for Holiness? What do you need to repent of today?

God the Great Initiator

“In the beginning, God created. . .” (Genesis 1:1) This is the opening of the first sentence on the first page of the Bible. These first 5 words (3 words in the original Hebrew) are indeed remarkable. They’re not a mark in time; they mark the very beginning of time as even time is a part of the created order.  God created and the Bible says He did it with the power of his Word. There was nothing, then God the Author, spoke and there was creation.

The idea of creation is really tough to get our mind around.  There’s nothing inside of creation that can illustrate something that was initiated from outside of creation. While it’s the Truth, it is nearly inconceivable from our perspective. We try, but if we're honest, we really can’t get our heads around it. Try it. Think of nothing. Imagine nothing. If you imagined a big dark space free of stars and light, you imagined something. Describe the nothing. If you started with a vacuum or a void or an empty space, you still started with something.  Explain creation that starts with nothing.  You can’t, but not because that's not how it happened, but because we just don't have the necessary frame of reference.

From our perspective of creation, we start with something and turn it into something else, usually something we think is better than what we started with.  But it's not as if God sat down in front of his typewriter ready to write and loaded a blank page a blank page.  God didn't stare into the grain of the painter's canvas for a while until the lighting and inspiration was right.  There wasn’t even a blank canvas waiting for the artist's paint before the, “In the beginning,” because God initiated everything.

God is the all-powerful Author and Creator of all things, including the our eyes through which we see his creation and our minds in which we try to understand it. And before “in the beginning,” he knew the beginning, the middle, and the end. It’s his story. It’s The Story. And God is the Author.  God is the Creator.  And God is Lord over it all.

But some--including many of America's Founding Fathers--would argue that after creation, God was no longer involved.  It was as if he created a clock, wound it up, and then set it on a shelf and forgot about it as it is winding down.  But this is not how the Bible describes God and the relationship he initiates with his creation.

In his autobiography, Surprised by Joy, C.S. Lewis describes a time in his early atheist life we he understood existence through the lens of the playwright. It was clear to him that, “if Shakespeare and Hamlet could ever meet, it must be Shakespeare's doing. Hamlet could initiate nothing” (1). As the author and creator of the play, Shakespeare alone held the ability to revel himself to his creation. He controlled the setting, the characters he placed into the setting, and the plot.  As a created character, Hamlet could only know Shakespeare if Shakespeare initiated the conversation.  Shakespeare would have to be a part of the play somehow. But it appears that was not the case.  Shakespeare was not  We on the other hand are a living creation.  Yet, where Hamlet never knew of Shakespeare, God initiated a relationship with us, his creation. Standing before us is a grand opportunity to know our God.

To initiate a relationship, God scribed his autograph upon us, his masterpiece.  Created deep within us is a desire to know God.  As a very part of who we are, we desire to worship.  But left on our own, we end up worshiping sticks and rocks, mountains and animals, money and people, our politics and sexuality.  Left on our own, with our need to know the Creator, we come up with weak ideas about who God is. We try to define God from our perspective.  Our finite minds use science and religion, philosophy and our imagination to fill in the blanks in an effort to initiate the conversation. But all of these ideas fall grossly short. These ideas can't really show us who God is; because if we are to know God it is God himself who opens the conversation.  It is God who defines who God is.  Our responsibility is found in the call to humbly listen and then respond accordingly. 

Take Abraham in Genesis 12 for example. Here’s a regular guy just minding his own business when God spoke. God initiated the conversation. Specifically, God introduces himself to Abraham and Abraham listened. It wasn’t that Abraham was doing everything right; in fact, he was a sinful man. It wasn’t that Abraham had made some special discovery or cracked some secret code. God spoke and Abraham responded. They conversed – the Creator and the created.

It gets even more remarkable. God continued to speak to Abraham, and the descendants of Abraham, and even gentiles outside of Abraham's family. Many were listening and in turn proclaiming the glory of God. More and more people were entering into the conversation with the Creator. By God’s Word—his initiated revelation—we were learning more and more about him. His Word was put to writing so many more could know God better and love him more. And then, the unthinkable happened. “The Word became flesh and dwelt among us.” (John 1:14)  God entered his story.  He became the ultimate manifestation of his Word.  He became the ultimate revelation of himself, to us, in terms we can understand. But why?

The Author wrote himself into the story because the story is about the Author.  His name is Jesus. But this isn’t the only reason Jesus wrote himself into the story. The Bible, God’s Word, shows us that God did more than initiate creation. The Bible teaches us that God did more than initiate a relationship with his creation. The Bible proclaims that God authored and initiated our salvation. And when God initiates a conversation, it's best you respond!


1. C.S. Lewis, Surprised by Joy: The Shape of My Early Life (New York: Harcourt, Brace, 1956), 223-224.

*The graphic used in this post is in the public domain.

Music and the Pastor

Pastors often spend a great deal of time studying the Bible.  In seminary (and for some, pre or post-seminary), they learn the biblical languages.  They read lots of books on lots of ministry related topics.  You can identify a church planter when you see a bunch of church planting books on his shelf, the counselor will have lots of counseling books, the small group leader will have books on community, and the missionary will have more than a few books on evangelism and mission work.  Most pastors read up on many topics to remain well-rounded and have a good understanding of the wide range of ministry areas within the Church.  I tend to be this kind of pastor and a cursory look at my library supports my argument.  So now I've picked up a guitar.

It would be unfortunate if anybody got the wrong idea here.  First, I am not called to be a worship leader or play on a worship team.  I am not gifted in music.  I'm not looking to play the guitar like a champ.  I'm only hoping to gain a very basic understanding of music.  I'd also like, at some point, to play music with my family so we can enhance our worship together at home or around a campfire.  And maybe in a real pinch, I could play some D, C, and G chords or something at a small gathering where worship is required but there really isn't anybody to play an instrument (but I'm a long way from this being a possibility).  Second, I found my acoustic Squire (by Fender) parlor guitar at a garage sale for $10.  I put new strings on it and have done what could be done to adjust the action, but that's about it.  (It's pictured in this post.)

Completely lost, I quickly found help as I reached out to our worship pastor and a worship intern for a little guidance.  Both of these guys were thrilled to offer advice, and having a guitar in my hands seemed to serve as a miraculous bridge between a stuffy preacher and an artsy musician.  We were almost communicating in the same language, if only for a moment. 

One of our Sunday morning worship guitarists, Scott Graves, is the owner of On Track Music Guitar School in Salt Lake City, Utah.  He and I met and I began my journey on the Scott Graves Guitar Method.  It's humbling, but also rather enjoyable to be learning the basic foundations of playing the guitar.  Callouses rapidly formed on my fingers and rattly fret sounds soon started sounding like chords and even chord changes.  (At the time I wrote this post, I've figured out how to play two classic hymns: Amazing Grace and Rock of Ages.)  Relaxation from practice sessions at the end of long ministry day is enjoyable, and I often find that I practice for an hour or more without noticing the passing time. (Scott encouraged 20 minute sessions, but it's just too addicting.)

Thinking more about music and the amount of talent and giftedness among our worship team, I've discovered a growing appreciation for our musicians and singers.  Too often, preachers take the musicians for granted--myself included.  This may be in part because of a lack of awareness.  So just as a pastor or preacher takes time to learn the various aspects associated with ministry, he or she should make an effort to learn a little more about music, even if only with a $10 garage sale guitar.  And if time is available, lessons could really enhance the preacher's ability to contribute to services as needed.  How many times does a pastor or chaplain hoping to have some worship and an atypical event struggle to find a musician to help?  How valuable might it be if the preacher could, in a pinch, lead worship too?  I'm sure if I stick with Scott Graves and the On Track Music Guitar School for even a little while, I'll be capable to help out at men's retreats, outdoor prayer services, family camps, or other special events. I might not be gifted in music, but then again, God is not always looking for a rock star.

Ministry Killer: Seminary Loan Debt

Jesus once asked a great crowd, "For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it?  Otherwise, when he has laid a foundation and is not able to finish, all who see it begin to mock him, saying, 'This man began to build and was not able to finish'" (Luke 14:28-30, ESV).  His question was pointed specifically at understanding and weighing the cost of being a disciple of Jesus even in the face of renouncing all that one has and baring the cross of Christ.  But there is wisdom in counting the cost of any ministry endeavor as we seek to faithfully serve our Lord. 

Seminary is one such endeavor that really demands that the cost be counted.  It is difficult.  It takes lots of time.  You'll start reading topics that will brand you a geek.  You will need room for all your books.  Many seminary graduates I know (including me) ended up getting glasses while in seminary.  And seminary is expensive.

Seminary President, Dr. Jeff Iorg argues against the cost writing, "Check seminary prices against graduate or professional school tuition, and you will be shocked.  Formal ministry training is the least expensive of all major academic and professional disciplines" (1). But if we are okay comparing the cost against other graduate programs and professional school tuition, then we should also be okay comparing the salaries among these professional fields.  I suspect in most, if not all cases, the average ministry salary is much, much lower that these other professional fields.  Many seminary trained missionaries actually have to raise their own support just to get into the mission field!

This is not to say that the cost should be the primary reason not to go to seminary, just that it is important to understand what one is getting into as he is moving into his calling.  It is also important to examine the practical cost of a student loan on the other side of seminary.  I can speak with some experience.

When I entered seminary, I was also entering an Army chaplain candidacy program.  I believed my student loan would be paid off by the Army.  But when I was unable to enter the program, I ended up with a big loan balance.   My salary is good for the ministry profession, but it looks like a peasant boy with a stick up against an angry, fire-breathing dragon.  My loan is a monster and causes me a great deal of stress.  This stress effects both my family and my ministry.

Large student loan debt in ministry is extremely difficult.  Many church planting and missionary organizations will not accept a pastor with student loan debt.  Some churches may not hire you.  Churches and other organizations that will happily offer scholarships to people headed into seminary will rarely if ever offer to pay down the debt of one who has successfully completed seminary and serving faithfully in ministry.  (I know I've yet to find one.)  Government programs that once helped offset debt for those working in a non-profit capacity no longer apply for those in religious positions.

I believe seminary is important and extremely valuable to the minister of the gospel, but every effort should be made to finish seminary without debt.  If you must go slow, go slow.  If there are ways to cut costs, cut costs.  And if there's no way to go to seminary without obtaining a loan, then please be sure to count to the cost of a loan against your post-seminary ministry.

It's my prayer that more churches will consider helping seminary graduates pay off their debt as part of their compensation packages or as a ministry to pastors with debt.  It's my prayer that more churches will help seminary students buy books, pay tuition, and afford food and housing as he or she is in seminary.  It's my prayer that seminaries will work hard to reduce costs as much as possible considering what they are training their students to do.  And it's my prayer that more scholarships for seminary would be made available by any means possible.  If we hope to have well trained, prepared pastors and missionaries, then we really aught to invest in the students.  And if we really want to help the student succeed, we aught to find ways to combat educational debt. 


____
1. Jeff Iorg, Is God Calling Me?: Answering the Question Every Believer Asks (Nashville, Tenn: B&H Publishing Group, 2008), 82.

* Photo by flickr.com user, thisisbossi is used under the conditions of its registered creative commons license. 

Is God Calling Me? By Jeff Iorg

Iorg, Jeff. Is God Calling Me?: Answering the Question Every Believer Asks. Nashville, Tenn: B&H Publishing Group, 2008.

I once heard a pastor tell his congregation that he didn't have any kind of calling, he just thought that ministry looked like a good career for him.  As he made his argument, I wondered if this man should be representing God if God had not selected this man as his representative.  It's amazing that God even allows anybody to touch his Bride, that is, the Church, let alone those he did not set apart to do so.

Calling is important and answering the question, "Is God calling me?" is an important examination.  In his book, Is God Calling Me?: Answering the question every believer Asks, Dr. Jeff Iorg states, "'Is God calling me?' is the essential question you must answer before entering ministry leadership or accepting a specific ministry assignment.  Settling the issue of call is foundational to effective Christian leadership" (1).  He further argues that understanding the answer to this important question "charts a lifelong course of ministry leadership" (1).  In what could serve as a response to the pastor arguing that a call is not important, Iorg further writes, "As ministry leaders, we serve in response to God's invitation and at his pleasure, not at our initiative" (2).  This book serves as a tool to aid in finding the answer to this extremely important question.

"My first goal," writes Iorg, "is to cut straight to the heart of the matter and give you tools to work through the call process.  But detailed analysis and intellectual understanding are not enough.  My ultimate goal for you is clarity about God's call so you can answer affirmatively!" (3).  As clearly stated, Iorg sets out to meet his goals using the Bible and careful study, but also ideas and conversations that he has had about God's call for more than thirty years of combined ministry as a pastor and the President of Golden Gate Baptist Theological Seminary.  He concedes that over the years, many others have shaped his thinking and at times critics have even changed his mind (2).  Peppered throughout the book are personal stories from Iorg's experience as well as those from many others.

Iorg starts by defining the concept of the call.  Here he provides a biblical foundation of the importance of the call as well as a strong understanding of the biblical history of calling.  He also provides his own working definition: "A call is a profound impression from God that established parameters for your life and can be altered only by a subsequent, superseding impression from God" (8).  After he has laid some groundwork, Iorg offers three types of calls, from the larger call all the way to very specific calls that function within an individual's larger call.  Continuing, Iorg deals with the kinds of people God calls (which are diverse and surprising), how to discern God's call, and how the calling shapes the life of those God calls.  And then in a very practical conclusion, Iorg discusses some specific calls such as the call into mission work as well as the call to pastoral ministry.

I originally picked up Is God Calling Me? at the recommendation of another pastor and friend.  A number of young men had been meeting with me about entering ministry in some capacity or another and some of them were even considering seminary.  As my pastor friend and I were discussing the call upon some of these other guys, he told me he read Is God Calling Me? as he was considering leaving a campus ministry for seminary.  I purchased the book thinking it would help me counsel these guys.  But as I started reading, I found myself working through each page, slowly chewing on the concepts and ideas.  It served as a great conformation of my general call and helped me process some aspects of present, specific calls in my own life.  I found Iorg's book extremely helpful.

As I was reading through Is God Calling Me? I had the opportunity to discuss the call with Ryan and Janai Rindels from Golden Gate Baptist Theological Seminary and Chris Smith from The Southern Baptist Theological Seminary.  The book was fresh on my mind so it entered our unscripted conversations.  Janai Rindels, Dr. Jeff Iorg's personal assistant, offered some great insight.  The guys also provided some helpful thoughts as they both serve as seminary recruiters.  You can listen to these conversations here:

-- Calling and GGBTS with Ryan and Jania Rindels audio
-- Calling and SBTS with Chris Smith audio   

If I must offer a criticism of Is God Calling Me? it would be about Iorg's perspective.  Dr. Jeff Iorg is the president of a seminary.  He is seminary trained and holds a Doctorate of Ministry.  And while I am also seminary trained and greatly appreciate my seminary education, a weakness is found in the book is that some may be called into ministry apart from thinking about seminary.  Iorg did make an effort to support this thinking but it is clear that his bias held strong.  Using the terms informal and formal training, he discusses both saying, "Preparation for ministry leadership involves formal and informal processes; both are valid and necessary.  The best case is for the two forms of training to be integrated and to build on each other" (79).  Iorg then gives 3 sentences to an explanation of informal training before he says, "But is informal training enough? Usually not" (79).  Following this question are 4 pages of the positive and negative aspects of attending seminary.  While he makes a good argument for formal training--as should be expected from a seminary president--he provides way too little information on the positive and negative aspects of informal training.  

Apart from Iorg's bias toward seminary (which I also hold), Is God Calling Me? is an outstanding book for those thinking they may be called and wrestling with calling.  It's also extremely useful for the man or woman already called who will inevitably deal with additional specific calls from God as he or she journeys through a lifetime of ministry.  I highly recommend this book! 

-- Some of Iorg's other publications include: The Painful Side of Leadership, The Character of Leadership, The Case for Antioch, and Live Like a Missionary.

* I have no material connection to this book, monetary or otherwise.

Sharing the Pulpit

Not too long ago I wrote about Team Ministry and the Shared Pulpit.  For many pastors, sharing the pulpit from Sunday to Sunday is a frightful idea.  For others, it's an enigma.  They'd love to have help or even some time off, but they just don't have the team to share the pulpit.  But for me, this summer, it wasn't a mystery nor was it frightful. 

Risen Life Church had four preaching pastors rotating from Sunday to Sunday as we journeyed through a sermon series called "The Story."  (You can listen to sermons and see the rotation schedule here.) We worked together on a rough outline.  We discussed the sermon direction from week to week.  We helped each other.  And except for a little time off, we were present for one another's sermons.  For the conclusion, all four pastors preached a shorter sermon on the themes they covered and we did it on the same Sunday morning, together.  Each pastor had his specific area to cover and we were separated only by a worship song.  The unity was amazing and I believe the morning was well received among the congregation.  I also believe it was fruitful.

This summer I realized that a shared pulpit, if done well, is more like a relay race than a class with a substitute teacher.  In a relay, each person is responsible for his individual run, but not the entire race.  Each man runs alone yet has the team backing him, with him, cheering him on.  Then he hands the baton off; not symbolizing that he's done, but that the race is run by the team, not the individual.  He continues to do his part for the man running at the moment and he may have another leg to run soon.  A relay team is exactly that, a team.  Each runner has different strengths and weaknesses and they race together. The team wins or looses together.  In a relay, it's great to have a strong runner but one good runner can't win a relay race alone.

A shared pulpit is like a relay team.  One week is one preacher's run.  Then he hands off the baton to the next preacher for the next leg of the journey that will be preached the following week.  Each man cheers on the others.  They pray for one another.  They are in it together, running toward a shared goal.  And no one preacher becomes a super-star.  They're a team, preaching together for the glory of God and his gospel.


* Photo taken by Flickr.com user, NoHeadLights, is registered under a creative commons license and is used with permission.

Saving Eutychus by Gary Millar and Phil Campbell

When a friend first told me about this "great book about preaching" he had just read, I was in a low place. I had recently preached a sermon badly and took a bit of a beating for it.  I don't preach for our entire congregation but once every 6 weeks--once per month if I'm lucky--and now the guy I'm hoping to equip to teach and preach hands me a book about preaching? Ka-Blam! Road salt in an open wound. But I heard him out and borrowed the book (because I was not about to buy a copy that day).

The book is called, Saving Eutychus: How to preach God's word and keep people awake by Gary Miller and Phil Campbell.  It takes its name from that poor kid, Eutychus, who fell asleep during one of the apostle Paul's especially lengthy late-night sermons.  The trouble however, is that Eutychus was sitting in the window on the third story. He fell to his demise and Paul, by the power of God, raised Eutychus from death. (Acts 20:7-12)

In their book, Millar and Campbell make a strong case for good, expository preaching that's heard because the hearers are not lulled to sleep by the preacher.  In addition to their argument, they provide many practical tools for the hopeful preacher.  It's a small book that can easily be read in a very short period and applied the following Sunday. That being said, it is only a small book and not a substitute for a good homiletics course and subsequent labs and practical work.  It's a good introduction or refresher, but in a sea of preaching 'how-tos' and text books, this little book is just about right. 

As should any book on preaching the Bible, Millar and Campbell start with rightly dealing with God's Word. They argue for expository preaching in addition to capturing what God has to say from his Word rather than making it about what the preacher has to say. Examples are provided and then they move on to delivery. The interesting advantage about this book however, is that they come back to the lessons presented at the start as they walk through the process of building a sermon, and they provide some practical examples via the appendix. 

In delivery, Millar and Campbell deal with plotting through pitch, tone, and tempo, all depending upon the preacher's agility, that is, the ability to adjust these areas quickly. This is an extremely helpful reminder for the seminary graduate who spends a great deal of time with the text but is weak in the area of presentation.

One might argue against aspects of this book because they look like performance or showmanship; however, the implication is that the preacher should handle God's Word well and that doesn't end with the exegetical and hermeneutical work.  Good, solid exegesis and hermeneutics build a firm foundation, but the sermon by its very nature needs a little more, especially early on Sunday mornings!  Preaching is more than teaching, it's communication and Millar and Campbell try to help the preacher be a better communicator.

After reading Saving Eutychus, I've been listening to a great deal more sermons from a wide variety of preachers.  I've been replaying some of my own sermons. Thinking even more about how different preachers deal with a text and then how some of the delivery ideas are applied, I'm finding it helpful for my own preaching.  Listening to recent sermons and chatting with trusted brothers and sisters in Christ, I'm getting a better feel for my preaching strengths and weaknesses. (You can listen to a sample of my preaching on The Kingdom or on Revelation 22.) I'm also thinking a little differently about delivery and I'm hoping it will help as I of prepare future sermons.  (Hopefully it's more fruitful for God's Kingdom and nobody falls out a window!)

I'm thankful that my friend told me about this book.  If you teach or preach, or if you have a desire to preach or teach, I highly recommend you pick up a copy of Saving Eutychus: How to preaching God's word and keep people awake.  (And if you know someone who needs to read the book, by all means share, but remember to be sensitive.)

* I have no connection to this book, material or otherwise.

Guest Review: Unveiling Grace by Lynn K. Wilder

[This per-release review by Jared Jenkins originally appeared on www.EntrustedWithTheGospel.com and is re-published here in conjunction with the partnership with Entrusted With The Gospel.] 

Matt Wilder in Unveiling Grace is quoted as saying he “prefer[s] to dwell on the positive aspects that brought [him] closer to Christ rather than the negative things that drew [him] away from Mormonism.  But for [him] to fully come to Christ, [he] first had to realize and accept that [he] had been deceived” (220).  The balance between learning positive Christian truth and seeing lifelong deception is the knife-edge that must be walked when anyone comes to Christ out of Mormonism.  To keep this scale from teetering too far in either direction it takes the master plan of a sovereign God working through His “Dancer of grace” (314) and speaking through His Word the Bible.  Lynn Wilder has written a tremendous testimony of God’s power to do exactly that; save her and her family, extended family, and friends out of the deception of Mormonism by the Blood of Christ as revealed in the Bible.  This book is Lynn’s personal testimony of the way in which God has kept the scale in balance, unveiling truth through his word where needed and opening Lynn’s eyes to deception when appropriate; all this over a five year process of coming out of Mormonism to a saving faith in Christ.

As I (Jared Jenkins) began Lynn’s book, I was skeptical of where it might go or what her message might be.  Many books about Mormonism tend to land very heavily in the apologetics side of the scale, leaving the reader with a negative, almost sterile feeling in their heart about the way people are saved from Mormonism.  In fact, after reading most books concerning Mormonism, all you want to do is just stay away from its deception at all costs!  Lynn however has been able to skillfully reveal apologetic differences between Mormonism and Christianity by weaving what she learned into her story of salvation.  Instead of pages and pages of information on the differences between Mormonism and Christianity the reader gets the story of a person fully living Mormonism and little by little coming to believe in the God of the Bible.  As this story unfolds Lynn teaches about Mormon and Christian belief throughout in a way that is personal and heartfelt.  Readers get a great picture of real Mormonism; a culturally enmeshed belief system that leaves little room for critical thought stranding its adherents in Zion, blissfully blind.  Readers also get a real picture of the one true God found in Christianity; able to save anyone out of their situation through the truth about Christ found in the Bible as revealed to individuals by the “Dancer of grace” (314).

Particularly, I like Lynn’s radical focus on the ability of God to speak through His word.  Over and over again Lynn credits God speaking through His word the Bible for bringing her and her family to a saving knowledge in Christ.  Lynn’s message is a great challenge for the Mormon that may read this book to pick up their New Testament and read and see if God does not speak to them about truth and the real Biblical Christ.  In addition, it is a good challenge to Christians.  So often Christians discount God’s ability to speak through His Word.  Lynn challenges Christians to know their Bible and know it well because this is the only place anyone will find a way to truth, life, and Christ.  God speaking through His word not only saved Lynn and her family, but it has also safeguarded them from error and provided a sure guide for the future.  Praise be to the God of Abraham, Issac, and Jacob that still speaks to us through His Word!

Another very important aspect of Lynn’s book is the way in which she draws a very strong distinction between Mormonism and Christianity through terminology.  She repeated uses phrases like “the God of Mormonism” (49) set against “the God of the Bible” (214), or explaining the differences between the Mormon “Holy Ghost” (323) and the “Holy Spirit of the Bible” (324), and in continually referring to the “the Mormon Jesus” or the “Biblical Jesus” (329).  The reader will undoubtedly clearly see that Mormonism and Biblical Christianity are not compatible.  In fact, Lynn includes a great quote from a former LDS prophet, Gordon B. Hinckley, which boils the differences between Mormons and Christians down to a fundamental point; we don’t believe in the same Jesus!  Hinckley says, “The traditional Christ of whom they [Christians] speak is not the Christ of whom I speak” (315).  To draw these distinctions between Mormonism and Christianity is so important today when the world and many armchair theologians are claiming these two faiths are the same.  I challenge anyone that has thought Mormonism to be Christian to read Lynn’s work.

Finally, Lynn invents a term to describe the deception that Mormonism uses to suck people into its fold that I really like.  I live, work, and minister in Salt Lake City as a Christian pastor and people are always asking me, “How do I effectively ministry to my Mormon friends and neighbors?”  Of course the first piece of advice I give people for effectively ministering to Mormons is to love them as people in a pattern after Christ’s love for all sinners, and the second piece of advice is to define theological terms when you talk with your Mormon friends.  Questions like, Who is Jesus? Who is God?  Lynn masterfully redefines what the Mormons do with Christian terms by giving it a new name, “twistiology” (217). Twistiology in Lynn’s words means “Mormonism takes elements of truth and twists them into something very confusing” (219).  In fact Lynn goes further to point out that because there is so much discontinuity within Mormon scriptures themselves, Mormons are able to argue both sides of the same theological issue (219)!  This can be very confusing if you are ministering to a Mormon friend.  Lynn calls us to know what we believe from the Bible and to measure Mormon beliefs against what the Bible says.  Lynn has included at the end of her book a short, helpful guide to Mormon terminology, a quick doctrinal comparison between Mormonism and Christianity, and a list of ministries that minister particularly to Mormons for further study.  These guides are concise, easy to read, hitting a perfect balance in Lynn’s book focusing on the positive truths of Christ while adequately revealing deception inherent to Mormonism.

Critical theological readers may take exception to some of the seemingly folk theological pieces of Lynn’s conversion that came by the “Dancer of grace” through dreams, impressions, and seemingly coincidental encounters.  But Lynn has not placed her faith in these things or flighty emotion; rather she shows how she has learned to “test feelings [and spiritual experiences] against a true source that [she] trust[s] – the Bible” (321-322).   Through testing her experiences against the Bible she is able to see what was truly from the “Dancer of grace” and what was from the father of lies.  I only wish that many of my own congregants could learn to do the same.  Lynn’s conversion as it unfolds in UnveilingGrace, is a great reminder to extend mercy and grace to our friends, family, and neighbors as they are finding Christ.  Lynn at times believes wrongly (judging by Christian standards) and at other times is being both Mormon and Christian at the same time.  Lynn’s testimony helps the reader to place their trust in God’s ability to save someone, which gives them the freedom to extend people grace while they walk the path of salvation. 

Unveiling Grace is not just about Mormon and Christian Doctrine.  It is the story of a BYU professor and her LDS high priest husband and family leaving the LDS church because God revealed the Biblical Christ to them through his Word and saved them.  This book is personal and shows the battle, the carnage, and the joys of coming out of a cult and finding real truth.  I was deeply moved by Lynn’s work to renew my commitment to pray for and engage my Mormon friends and neighbors with the Gospel.  This book will become the first book I encourage people to read if they want to learn about Mormonism because of the way it presents doctrine in the context of life and experience.  I highly encourage Mormons, Christians, and pagans alike to read this book and hear about just how great the God of the Bible is.

Lynn witnesses to the fact that He can even save you.

Lynn K. Wilder, Unveiling Grace: The Story of How We Found Our Way Out of The Mormon Church. Grand Rapids, MI: Zondervan, 2013. 367pp. $15.99. 

Lynn’s book is not yet published and will go on sale 8/20/2103.  I highly encourage you to pre-order a copy from Amazon HERE.  Page numbers and quotes above may change by the time of printing.

Several weeks ago Bryan Catherman of Salty Believer and I were priviledged to do an interview on our podcast Salty Believer Unscripted with Lynn concerning her book and ministry to Mormons.  Our interview with Lynn far exceeded our expectations and I highly encourage you to listen.  You can read Bryan’s review of our conversation HERE and listen to the podcasts below.

Listen to an Interview with Unveiling Grace 
author Lynn K. Wilder

-Unveiling Grace (Part 1) audio

-Unveiling Grace (Part 2) audio

Me and the Army Chaplaincy

"For God and Country"

August 2, 2013

There's a lot of chatter these days about military chaplains and how they live out their faith in uniform, as well as talk of atheist chaplains living out their belief that there is no god.  This post however is not about either of these controversial and sensationalized topics.

I am asking for your prayers. 

At 37 and a very different man than I was at 19, I am hoping and praying to make a return to the uniform.  This time as a chaplain, to serve God and minister to soldiers in the Utah Army National Guard.

This really shouldn't come as a surprise.  Shortly after my deployment with the 3d Armored Calvary Regiment to Iraq in 2003-2004, I started hearing the call to ministry.  In 2008, I finally answered that call.  Originally I thought I would go to seminary and return to the military full-time as an Army chaplain.   I wanted to faithfully serve like the chaplains in the video below. (In this particular video, the chaplains are the ones with the symbol of the cross on their uniforms. SGT 'Cross' is not a chaplain.)

I enrolled at Liberty Baptist Theological Seminary and began the process of applying for the Chaplain Candidate Program with the Army.   Quickly, I realized that God had other plans and his timing was not my timing.  So I joyfully finished seminary and entered the pastorate at Risen Life Church in Salt Lake City, Utah.

The Army chaplain (not a candidate) is generally required to have completed an M.Div or equivalent theological degree, be ordained and endorsed by a government approved endorsing agency, have appropriate ministry experience, and meet the age requirements and physical fitness standards.  I earned an M.Div at LBTS, am ordained, and am presently in the process of being endorsed by the North American Missions Board (NAMB), which is the Southern Baptist Convention's church planting and chaplain endorsing body.  Please pray that I will be approved for the work of this ministry and endorsed.

I am working on my physical fitness and striving to get back down to 'fighting weight.' I can attest that it was much easier when I was younger, but I'm enjoying the process none-the-less.  I could use your prayers in this area too.  Additionally, I do meet the ministry experience requirements, but I am light in two specific areas: weddings and funerals.  I'm praying for opportunities to officiate more weddings and funerals so I might grow and gain some more experience in these areas.  Please pray with me.

If God opens doors with both NAMB and the Utah National Guard, I could be back in the military serving as a chaplain with the next couple months.  I'll serve the typical one weekend per month and two weeks a year, and initially I'll have about 12 weeks of special training to complete, broken up into phases.  I believe this is a great ministry opportunity to serve soldiers and their families and the additional money and access to insurance will greatly aid me and my family as we continue to serve at Risen Life Church.

I was previously an Army Reservists and for a brief time was cross-leveled into a regular Army unit.  I selected the Utah National Guard for this go-round however, for two specific reasons.  First, I like the idea of serving locally.  The soldiers I may minister to live in my area.  At times, we may be called upon to serve the state in our community, in addition to national conflicts at home or abroad. The UNG also has a good program to help me pay down my student loan, which will be a huge blessing for my family. 

I'm struck by the path God has used to get me to this point.  While I may not get into the military again, I have learned a great deal since applying for the chaplain candidacy program in 2009.  This season has been invaluable in giving me greater clarity of my calling, teaching me much about life and ministry, and showing me the amazing glory and power of our sovereign Lord.  In addition, I've had repeated opportunities to see how remarkable team ministry truly is.  Risen Life Church highly values team ministry and without it, this venture into the Army chaplaincy wouldn't be possible.   

So I ask again for your prayers.  Please pray for me and this ministry opportunity.  Please pray that I will be faithful to follow Christ in whatever venture he sends me and my family.  And please, please pray for our troops.

Soli Deo gloria!
Bryan Catherman
"Salty Believer"

[UPDATE: August 27, 2013.  My experience with NAMB was remarkable and they endorsed me for service in the chaplaincy.  Unfortunately, the recruiter suggested that I enter the military under less than honest conditions.  Apparently, having had back surgery tends to prohibit military service.  My back surgery was a part of the conversation from the very beginning, but the recruiter mistakenly thought I'd be okay to lie about it.  God has closed this ministry door.] 

Unveiling Grace by Lynn K. Wilder

My friend and colleague, Jared Jenkins was sent a review copy of the book Unveiling Grace: The Story of How We Found Our Way Out of the Mormon Church (Zondervan, 2013).  Additionally, we had the opportunity to interview the book's author, Lynn K. Wilder.  Lynn is articulate and sharp.  It's enjoyable to hear her speak about her story as well as her practical, experience-tested ways to converse with your Mormon neighbors.  And I must say, it was one of the best podcasts we've had on Salty Believer Unscripted.

Lynn was a professor at BYU and both she and her husband were highly involved in the LDS church; that is, until God got her attention.  She's written a book about her testimony as well as the testimonies of 11 other former LDS people. She was on the road with the band Adam's Road when we interviewed her by phone.

You can listen to the podcast interviews here:
Unveiling Grace with Lynn K. Wilder 
-- Unveiling Grace (Part 1) audio
-- Unveiling Grace (Part 2) audio

Walk on the Wilder Side: Another Discussion with Lynn Wilder  
-- Walk on the Wilder Side (Part 1) audio
-- Walk on the Wilder Side (Part 2) audio

Here's the book trailer:

After conducting the interview with Lynn, hearing from Jared, and watching this trailer, I'm curious about the book and will likely read it soon.

Subscribe to the Salty Believer Unscripted Podcasts:
iTunes  | Non iTunes


* I have no connection to this book, financial or otherwise nor did I receive anything in exchange for the discussion of this book on SaltyBeliever.com 

Measuring Community Depth

Over the past few decades, it seems there is more and more "community" competing for the Christian's involvement.  Community (at least at some level) is available at nearly every turn.  Where it was once found primarily in the neighborhood, workplace, and the local church, opportunities for community are ever more abundant. Be it professional associations or groups centered around hobbies, gangs of all shapes and sizes, political caucuses, sports teams, outdoor groups, or on-line communities, when connection with others is sought after it can be easily found.  Or at least the group is found, community itself may be another matter. And even more complex is the Christian community.

As more people were seeking and finding community apart from the Church, the local churches responded.  Over the past century the small group Bible Study known as 'Sunday School' became popular.  It then transitioned to some other kind of community group, be it called the small group, community group, home group, gospel gathering, prayer group, home study, life group, missional community, accountability group, house church, power team, mid-week group, koinonia, redeemer family, connect group, spirit team, discipleship community, soma group, or any other variety of nomenclature.  These groups tend to consider them selves as "community" and draw their purpose from biblical reasoning.  The most common argument comes from Acts 2:42-47, which reads,

"And they devoted themselves to the apostles' teaching and the fellowship, to the breaking of bread and the prayers.  And awe came upon every soul, and many wonders and signs were being done through the apostles.  And all who believed where together and had all things in common.  And they were selling their possessions and belongings and distributing the proceeds to all, as any had need.  And day by day, attending the temple together and breaking bread in their homes, they received their food with glad and generous hearts, praising God and having favor with all the people.  And the Lord added to their number day by day those who were being saved" (ESV).

Interestingly, this text appears to be explaining the entirety of the local church, not a single "community group" but by no means is there anything wrong with a smaller group seeking this kind of community.  But how do we know if we're reaching this level of community?  What's its depth?  Do we have a 1 inch blanket of snow or 35 feet?  It can be difficult to tell when we only examine the surface.

The first thing we need to come to grips with is how we define community.  What is the purpose for our community groups?  What makes Christian community different from all the other communities we find in the world?  This is a hot topic today as evidenced by all the how-to books filling the shelves with all kinds of different ideas. Articles are written arguing that community groups are about studying the Word while other articles say community groups are about being missional and reaching the lost while still other articles will say it's about taking care of one another.  (And they all most always cite portions of Acts 2:42-47.)  Local churches have also registered their ideas by implementing a cornucopia of different kinds of organized small groups.

Once we define our purpose we can better take measurements.  Once we understand why we gather, we can check the depth.  If the purpose for community groups is to reach the lost, then our measurements should reflect how many lost people are being reached.  If our groups are about study and growth, then when we plunge the measuring stick in, we should see how much the participants are growing.  Or maybe we should see if anyone is in need and examine how well we're meeting needs.  Or maybe we just count attendance and commitment level.  But as we examine one aspect of community, we seem to neglect other aspects. 

I would like to propose that Christian community--be it some kind of study, a group that meets in a home, an informal group of believing friends, a formal organized association, or the gathering that meets on Sunday mornings--should reflect gospel community which is much deeper than many of the single purposes proposed by so many articles.  The Christian community should be a shadow of heaven and offer the hope of salvation as well as the better things to come. Christian community should be viewed as the bride of Christ and those in the community should be in a growing, loving relationship with Christ.  We often call this Church, but Church, that is, the Body of Christ, aught to be synonymous with Christian or gospel-centered community. I believe this is what differentiates Christian community from all other forms of community the world offers.

And as we begin to measure depth in our community groups, it becomes a much more complicated matter.  Is there love among the brothers and sisters?  Is there joy and hope in Jesus?  Is there growth?  Is this a community centered around loving God with all our heart, mind, soul, and strength and then loving our neighbors as ourselves?  Are we about the Great Commandment and the Great Commission?  Is there grace for one another?  Does our community reflect Jesus and lift him up?  Is the Holy Spirit present among us?  Do we see the Fruit of the Spirit?  Is there real life transformation found within our community?  Is there this much depth or is our community only as shallow as the single issue we've built our community around?  Has Christ build the community or is it a product of our own design?  Is our community about God's kingdom or is our community about fulfilling our selfish, worldly needs?


* Photo of Theo Donk and Eric Kuovolo measuring the snow depth was taken by Washington State Department of Transpiration and is registered under a Creative Commons License.  

A Conversation with James

One of the enjoyable things about the biblical epistles is the occasional conversation that almost reads as if the reader’s inter-monologue is involved and necessary for the epistle to move forward. The writer is thinking in advance of what the hearer/reader may say next and then addresses that matter right in step with a moving conversation. James has sections of his Epistle of the same name that read like just such a conversation.

As James moves toward the conclusion of his letter to the twelve tribes in the Dispersion, he shifts his attention to division among the Body, specifically things that divide and cause disorder among the local church (James 3:16). He opens the next section of his letter—which was later numbered as chapter 4—with a question. In what follows, you almost get the feeling that James is anticipating the conversation that would play out if he were having this discussion with his audience in person. And what is fun about James 4:1-12 is that we easily slip into this conversation if we allow ourselves to do so.

By taking the text and inserting our lines, we get a more complete picture. But please remember, our lines are not authoritative or inspired. We may be wrong as we think about James’ epistle. But it may also help us to see James’ argument with a little more clarity. (The biblical text will be bold for this exercise and my dialogue will be italicized. James's lines are taken from the ESV.)

James: What causes quarrels and what causes fights among you? (4:1a)

Reader: Well, I think some of our fighting in church has to do with some minor theological differences. Some of us are Calvinists and some are Armenians and we have trouble getting along.  And then there are some who see the Spiritual gifts as operative today and some that just don't.  Some think seminary is necessary for the ministry and others argue against it.  Some think learning the biblical languages is helpful and some say it's a waste of time.  Oh, and we fight over how involved to be with our denomination.   And some among our church think church is about fun and activities while others want to learn and spend more time in study and meditation.  We have arguments about music choice, hymns versus contemporary music, and especially volume.  And do we do missions for reasons of justice, mercy, or the proliferation of the gospel?  We argue about that.  We also argue about the purpose of community groups.  And what really gets me is that it seems some of our church body is more about consuming while we have a small group that's doing everything.  Oh, and commitment levels; don't get me started with commitment levels. . . . 

James, (Cutting the person off after listening for a while): Is it not this, that your passions are at war within you? (4:1b)

Reader:   What? What do you mean?  

James:   You desire and do not have, so you murder.  You covet and cannot obtain, so you fight and quarrel.  (4:2a)

Reader: That's a little extreme, don't you think.  I mean, it's not like we're murdering anybody.  But you might be right about some of our quarrels.  It would be nice if we had more resources and maybe if we did, we wouldn't fight as much. 

James: You do not have because you do not ask. (4:2b)

Reader: No, that's not it because I pray all the time.  I'm always asking God for the things I want. 

James: You ask and do not receive, because you ask wrongly, to spend it on your passions. (4:3)

Reader, (Wrestling with James' hard indictment): Well. . . . Doesn't God want to bless the Church?  And I would think God would want me to have some good things in this life.  I mean, if he really loves us wouldn't he want us to be wealthy and in good health, and wouldn't that would help us spread the gospel.  We should be able to enjoy life like our neighbors, right? How is that asking wrongly? And when we do get to do the things our neighbors do, we get to know them and can tell them about Jesus.  Seriously, I ask for more money so I can be generous.  That doesn't seem so bad.  If I just had more money, I could be generous and serve Jesus better.  And maybe if we had a nicer church and a better softball team, more people would come and hear about God.  I know if God would give us more money for our youth program we'd have lots of people at our church because people make choices based on how happy their teen-agers are.  What's wrong with asking for that?  Why wouldn't God want to give us more money so we can do more?  How is this praying wrongly?  Isn't this what God desires for me and the church I attend?  

James: You adulterous people! Do you not know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.  (4:4)

Reader: An enemy of God? Why, because we want God and we want our passions fulfilled?  What? How is that unreasonable? Doesn't God want me to be happy?

James, (Picking up intensity): Or do you suppose it is to no purpose that the Scripture says, "He yearns jealously over the spirit that he has made to dwell in us?" But he gives more grace.  Therefore it says "God opposes the proud, but gives grace to the humble." (4:5-6a)

Reader: I know, God loves me and has a plan for me--I hear it all the time.  But what you're saying is that I'm cheating on God with the world but God wants all of me and I can't have what I want?  What next, I should repent, right?  You believe that will make me okay with God?  And then that will make me happy. . . is that what you're saying?

James: Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and purify your hearts, you double-minded.  (4:7-8)

Reader (Smiling):   Sure, I can do that.  I'll repent.  Piece of cake.  And then I'll be happy and have what I want?

James: Be wrenched and mourn and weep.  Let your laughter be turned to mourning and your joy to gloom.  Humble yourselves before the Lord, and he will exalt you. (4:9-10)

Reader: Okay, I get it.  I'll take this more seriously.  This is what I need to do, and our church too?  And that's it?  You think this will cause less quarrels and fighting?  If we repent and turn from our own passions and idolatry, we'll have more unity? 

James: Do not speak evil against one another, brothers.  The one who speaks against a brother of judges his brother, speaks evil against the law and judges the law.  But if you judge the law, you are not a doer of the law but a judge. (4:11)

Reader: Oh, there's more?  But now that you mention it, gossip is a big part of our disunity. But I don't understand how this is judging the law? 

James:  There is only one lawgiver and judge, he who is able to save and to destroy.  But who are you to judge your neighbor?  



* Photo by Tracy Byrnes. Register under a Creative Commons license. 

Team Ministry and the Shared Pulpit

In his book, Love Your God With All Your Mind, J.P. Moreland argues, "No one person has enough gifts, perspective, and maturity to be given the opportunity disproportionately to shape the personality and texture of the local church.  If Christ is actually the head of the church, our church structures ought to reflect that fact, and a group of undershepherds, not a senior pastor, should collectively seek His guidance in leading the congregation" (Moreland, 191).  Yet in many churches today, we have a very strong senior pastor model with very little vision, preaching, or leadership coming from anywhere else.    

The Bible however, seems to suggest that the local church should be lead from a plurality of elders with a leader among leaders.  In Paul's letter to Titus, Paul instructs Titus to appoint elders in every town and then proceeds to instruct Titus in the method of selecting men of character to fulfill this role.  Only a couple verses later, Paul refers to these elders as overseers or bishops, translated from the word ἐπίσκοπον.  In Acts 20:18, Paul assembles all the elders (plural) in the Church of Ephesus, where Timothy pastors and later (verse 28) calls them overseers or bishops taken from the plural Greek word, ἐπίσκοπους. This, however, is not to say that every pastor is an elder and every elder is a pastor, nor is it so say that all the elders and overseers are gifted in the same way, if we understand Ephesians 4:11 and 1 Corinthians 12:7-11 correctly. It does seem likely that Timothy was a leader among a leaders in the Church in Ephesus.  It was probably the same for Titus.  We see this model of a leader among leaders with the Apostles so it does stand to reason the same should hold true for elders.  While Moreland disagrees that there should be a leader among the leaders, the Bible does appear to present this picture.  It does not however suggest that the leader among leaders is the only one to provide vision, preaching, teaching, or leadership for the local church.  This should come from a team.

Furthermore, the biblical picture of ministry is in teams.  Moses was teamed with Aaron (Exodus 4), Jesus sent the 70 (or 72) out in teams of two, or ministry pairs (Luke 10), Peter and John appear to be a strong ministry team in the Book of Acts, as do Barnabas and Paul.  And think about the differences in giftings, skills, and personalities that each man brought to the team!  For example, think about that first mission trip and church planting excursion by Barnabas the encourager and Paul, the hard hitting theologian. I discuss the biblical picture of team ministry in the following video that I recorded some time ago as part of a community group leader's training process:

 So it stands to reason that the ministry of the pulpit, that is, the preaching should be shared among a team of gifted preachers.  Moreland argues for this as well, saying, "[F]or two reasons I do not think a single individual ought to preach more than half (twenty-six) of the Sundays during the year" (Moreland, 194).  His first support is that "no one person ought to have a disproportionate influence through the pulpit because, inevitably, the church will take on that person's strengths, weaknesses, and emphases" (ibid).  How easy it is to find churches that demonstrate his point!  He continues: "By rotating speakers, the body gets exposure to God's truth being poured through a number of different personalities, that is more healthy" (ibid).  One objection that may come up is that the ability to preach among those preaching is not of comparable skill, but Moreland argues that this presents an opportunity for the one of higher quality to train the one of lower quality which will actually produce a spirit of training up preachers and teachers. But this is not to say that every preacher must preach the same way and in the same style, for that would attempt to trump the calling and gifting of God upon each individual preacher.

Moreland's second argument for a shared pulpit has to do with capability.  He says, "no one who preaches week after week can do adequate study for a message or deeply process and internalize the sermon topic spiritually.  What inevitably happens is that a pastor will rely on his speaking ability and skills at putting together a message" Moreland, 194).  The sermon will actually be stronger, sturdier, and more sound because the preacher will have more time.  The result for the congregation is a well prepared sermon every week of the year that doesn't fall into the trap made in Moreland's first support.  Additionally, each preaching pastor will have ample time to minister to the flock through visitation, counseling, teaching, prayer, and personal devotion because he will not be responsible for preparing every sermon.  And the preacher can take time off to rest, rather than burn out from being in the pulpit 52 weeks of the year along with all of his other responsibilities.

I am blessed to have personal experience with a shared pulpit.  I serve on the pastoral staff at Risen Life Church where we highly value team ministry.   We have a shared pulpit between two preaching elders.  On occasion, two other pastors--myself and Jared Jenkins--have been afforded the opportunity to preach.  This summer, we are actually engaging in a four-preacher rotation as an experiment to see how we work together and how it is received by the congregation.  (At the time of this writing, I have already preached the opening sermon in the series.)  Not only has this arrangement been instrumental in the post-seminary training of Jared and I, it has allowed us to learn and grow well under two other gifted preachers.  The sermons are indeed well prepared and the variety of a two-preacher rotation lends itself as a support of Moreland's argument.  I suspect a four-preacher rotation will have a similar effect.  I can see firsthand how much a shared pulpit has allowed the primary preachers to have time to minister throughout the week as well as train up future leaders, teachers, and ministers.  Rest and time off is often not too challenging as we work in teams.  Support for one another may also be stronger.  Additionally, for the most part Risen Life Church is not built around a single pastor. If any one of us left, it would not be a serious blow to the local church, and really, that is how it should be.      
 

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1. Moreland, J.P. Love Your God With All Your Mind: The Role of Reason in the Life of the Soul. Colorado Springs, Colo: NavPress. 1997.

* Photo of the USA Lightweight 2003 World Champions is in the public domain.