Truth is No Excuse

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truth is no excuse

Over the past weeks we have been reflecting on the challenge we face serving at a time when it seems like “argument” is the default approach to everything, and extreme polarization is the posture from which we argue. Unfortunately, Christians have been infected by this cultural malady, despite the great harm it does to the Church’s testimony. The challenge, it seems, is to get our message of truth heard, and it seems the only way to be heard is to join the shouting match. Therefore, at times it is tempting to feel that if we have truth, then it matters less how we speak, for truth trumps disposition. As tempting as that may be, I would suggest that is counterproductive, and more importantly, antithetical to the examples and mandate of God’s Word to us.

No one had a better grasp on truth than Jesus. No one understood better than Jesus both the distortions of truth and the cost of untruth. Further, Jesus lived in context and time that was no more friendly to His message than today’s culture. God’s people (at least most of the leaders) didn’t like him or his message. Very few were cheering for him, and even less understood the message he was bringing. No one deserved to “shout the truth” more than Jesus. But, as we well know, he did not do that. John describes the very character of Jesus, from the beginning of his ministry.

“The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the one and only Son, who came from the Father, full of grace and truth.” (John 1:14 NIV)

And, lest we didn’t catch it the first time, he repeats that only three verses later.

“For the law was given through Moses; grace and truth came through Jesus Christ.” (John 1:17 NIV)

In his second letter, John again repeats the refrain: “Grace, mercy and peace from God the Father and from Jesus Christ, the Father’s Son, will be with us in truth and love.” (2 John 1:3 NIV)

Additionally, the apostle Paul says in Acts 24 that his accusers did not find him “arguing with anyone at the temple, or stirring up a crowd in the synagogues or anywhere else in the city.” (Acts 24:11 NIV)

Here’s the point: from what I see in the New Testament, mostly from the life of Jesus but beyond that as well, truth is never an excuse to be argumentative.

Truth is never an excuse to be mean spirited. I like to say that for the Christian, truth doesn’t travel alone. Truth travels with grace and love.

Jesus’s example makes it clear that we can stand for truth and also express grace – the two are not antithetical. In fact, they are coupled. That is made clear to us in Scripture, and it is made clear because we need to see it! Truth is never an excuse to leave grace and love in the dust.

So, how are we doing as a movement? Are we delivering truth wrapped in grace and love? Doing so, especially in the present age we are in, will more effectively draw attention to — and affirm the validity of — the truth with which we have been entrusted with. If we must argue, let our arguments be made through our grace and love, the only conduit through which we deliver truth.

Terry Kaufman
EFCC Leadership Catalyst

A Key to moving from Argument to Discussion – The Better Way

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the better way

Now our knowledge is partial and incomplete, and even the gift of prophecy reveals only part of the whole picture! But when the time of perfection comes … now we see things imperfectly, like puzzling reflections in a mirror, but then we will see everything with perfect clarity. All that I know now is partial and incomplete, but then I will know everything completely, just as God now knows me completely. (I Corinthians 13:9-12)

These past three weeks Terry, Neil and Ike have challenged us regarding how we hold our convictions, how we ought to listen, and the theological mandate for unity. Terry beat me to one of my favorite passages – Romans 14. So let me focus for a couple minutes on Paul’s way of life; that is, the “better way” (I Corinthians 12:31). The Corinthians were a divided bunch: divided over knowledge (who was right), gifts (who had the best ones) and piety (who was the most). Paul repeatedly warned the church against division (chapter 12 of his letter reminds them that the church is a family of diverse people who are united as Jesus’ body). Each part is equally necessary, and no part should look down on another. In his book The Significance of Silence, Arnold T Olson declares that the Free Church Statement of Faith was intentionally silent on those issues that had divided believers: equal piety, knowledge and commitment to the Word. He reminds the reader that there were “to be no second-class members” in Free churches. Thus, while they had strong convictions forged out of persecution, they refused to break fellowship with those who disagreed with them on a myriad of issues that divided other churches.

This sounds much like Paul’s encouragement to the Corinthians. His words in chapter 13 are not primarily intended for weddings – they are intended to challenge a church where members found reasons to view others as second class. Paul wants them to choose the better way of love. And so, he says that love is better than spiritual gifts, knowledge and piety. “If I could speak all the languages of earth… if I had the gift of prophecy, and if I understood all of God’s secret plans and possessed all knowledge…but didn’t love others, I would be nothing. Love is patient and kind, love Is not jealous or boastful or proud or rude…prophecy and speaking in unknown languages and special knowledge will become useless.  But love will last forever!” Love moves us to be patient, kind, humble, and respectful.  Further, in the verses I quoted above, he argues there are good reasons to choose the way of love over arrogant, dogmatic knowledge. In short, our knowledge is partial, incomplete. As mere mortals, we only see part of the big picture – and it is fuzzy at that!

Moving from argument to discussion makes perfect sense when we realize that we are not qualified to argue (with 100% certainty) our positions and opinions dogmatically.

We are mere mortals who have at best a partial, fuzzy knowledge and understanding. Further, even if we knew 100% of all there is to know on every topic in the universe, God’s call on us is to pursue the way of love. That means arrogance, rudeness, and unkindness all ought to be off the table for God’s people. Love of our brothers and sisters, humility regarding what we think we know, and gentleness and respect (see I Peter 3:15) are the default settings for those who “set apart Christ as Lord”. The way of love is the “better way” that moves us from argumentation (meant to belittle and defeat) to loving discussion (that seeks to clarify and understand).  If our conversations generate more heat than light, then we are likely not practicing the better way.

Bill Taylor
EFCC Executive Director

When Theological Differences Divide the People of God

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when theological differences divide

In John 17, Jesus prayed for unity for his followers in what is considered the greatest prayer recorded in the Bible. His prayer was for the disciples and immediate Christ followers and the Church through the ages. His prayer for believers today is a prayer for unity and a prayer for truth. In John 17:20-26, we read that Jesus prayed for his followers to experience a spiritual unity that exemplifies the oneness of the Father and the Son.

Yet far too often, the followers of Christ throughout the centuries have been characterized by controversy, infighting, arguing, disagreement, and disunity.

The Scripture warns us against arguing:

  • Do everything without complaining and arguing. (Philippians 2:14 NIV)
  • Keep reminding God’s people of these things. Warn them before God against quarrelling about words; it is of no value and only ruins those who listen. (2 Timothy 2:14 NIV)
  • Don’t have anything to do with foolish and stupid arguments because you know they produce quarrels. And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. (2 Timothy 2:23-24 NIV)

So how should we approach theological differences or disagreements without divisiveness in the Body of Christ? Here are some biblical principles and guidelines that come to mind:

1. We must love those who disagree with us. The foundational truth of all Christian ethics is that every person is made in the image of God and is deserving of basic human dignity (Genesis 1:26-28; 9:6). In personal and Church arguments, it is easy to forget that we are not merely addressing ideas but the hearts and minds that are attached to them. We must remind ourselves constantly that even those in theological error are men and women deeply valued by God. Loving includes praying for those with whom we have disagreements with. (2 Thessalonians 3)

2. We must watch the way we conduct ourselves. Disagreements over the things of God do not excuse us to commands about Christian behaviour, attitudes and speech. We should be slow to argue and quick to listen (James 1:19; Proverbs 15:18; Proverbs 6:16, 19 – The Lord hates discord sown among brothers).

Remember, the unbelieving world is watching. Our lack of unity as Christians affects the world’s understanding of the testimony of Jesus Christ.

3. We must be aware of our own limitations. We must be humble interpreters of the word of God because “we see in a mirror dimly.” (1 Corinthians 13:12)

4. We must be aware of our own motives. (1 Timothy 6:4) and we should seek to glorify God in our disagreements (Romans 15:5; cf. 12:6; 1 Cor 1:10; Phil 2:2, 5; 4:2)

5. Despite theological differences, we must maintain good relationships and unity in the Body of Christ.
Ephesians 4:3-6 says that we are to “3 Make every effort to keep the unity of the Spirit through the bond of peace. 4 There is one body and one Spirit, just as you were called to one hope when you were called; 5 one Lord, one faith, one baptism; 6 one God and Father of all, who is over all and through all and in all.” (Ephesians 4:3-6).

We may not be able to resolve all our theological differences on this side of heaven, but we must maintain unity in the Body of Christ. The unity of God’s people is important to the Lord. Our hope is that all disputes will eventually be resolved when the perfect comes (1 Cor 13:10).

Ike Agawin
ServeBeyond Director

The Lost Art of Listening

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the lost art of listening

How many arguments and conflicts arise because we assume we understand each other?

This season of the blog is about moving from argument to discussion. Bill Taylor and Terry Kaufman, in previous blogs, have highlighted the need to argue for a few key things but also recognize that we are diverse. So how can we build the kind of unity Terry talked about, in the middle of our diversity?

Well, one place to start might be by listening.

I’m not a very good listener. I developed an occupational hazard as a pastor – I talk way too much. Just ask my wife. A few years ago, I found a book, entitled “The Listening Life” by Adam McHugh that I thought could help. I had read McHugh’s “Introverts in the Church” and found it helpful. I figured this might be too. Let me just say, it was soooooooo much more than just helpful. In fact, in a previous blog, I listed it as one of the books I would recommend to any Christian.

So, for this blog, let me essentially share a book review.

In the Introduction, McHugh opens by saying, “Listening comes first.” He highlights that from the womb we can hear. Yet it takes months of life before speech begins. We are born listeners. McHugh also highlights that “the beginning of discipleship is listening.” Jesus speaks. We follow. As disciples we ought to be good at listening.

But wait, there is too much input. In chapter 1, McHugh mentions, “people living in large cities are exposed to as many as 5,000 advertisements every day.” With that kind of overload, we can’t possibly take in everything. We become selective listeners. That’s good. We need to discriminate between good voices and bad ones. Between necessary ones and those that would simply waste our time. But McHugh cautions, “If only it were as simple as the proverbial whispering angel and devil on our shoulders. It is also a matter of whether we will choose to listen to different voices, voices that don’t sound the same as our own. Will we listen to the voices of different cultures, ethnicities, backgrounds, and beliefs? Will we listen to the voices that unsettle us and might make us feel anxious or guilty? If we choose to listen only to voices that echo our own, we will be limited in our growth and stunted in our spirituality.

Choosing to tune in to only one or two stations may be comfortable, but it is not transformative.

The rest of the book guides a reader on a journey of growing in listening. McHugh starts that journey with the God who listens. Then helps us grow in our capacity to listen for and to God both in Scripture and creation. Then he starts really messing around by talking about how we listen to others, especially those in pain, and even to ourselves. He ends with a chapter on the church being a listening community. He shares, “It has always been my hope to hear a pastor stand up in front of a worshiping community and say, “we are the body of Christ…that does not mean we are all the same. We are not. We think differently. We experience feelings differently. We have different experiences and perspectives and pasts and hopes for the future. We vote in elections differently. We read the Bible in different ways. We even understand God differently. We as a church are rooted in the great Christian tradition and the creeds the church around the world has affirmed for millennia, but we honor that people are coming from different places and moving at different paces. We honor the questions and the doubts and the struggles that everyone has, and we will never try to silence them or dismiss them…our goal is unity, not uniformity, and we aim for genuine community, not artificial conformity. That means we will disagree, sometimes bitterly, but we will stay at the table and keep listening.”

McHugh’s point is simply this – As much as we are unified in Christ; practically speaking, we must listen to one another to see unity grow.

Could listening – really listening to understand – help move us from argument to discussion?

Neil Bassingthwaighte
ServeCanada Director & Interim Prayer Catalyst

From Argument to Discussion — & from Disagreement to Relationship & Support

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from disagreement to relationship & support

As our Executive Director Bill Taylor noted last week, the polarized nature of our culture ranks among the most divisive ever. It is not simply about how we disagree; it is also about the vast amount of items we divide over. It is no longer simply the “big” issues of life that get our dander up; it seems like everything is fodder for a fight. And while Bill’s point that we must take a strong and unwavering stand on the gospel is an essential one, I want to make a complementary point in this short blog – that disagreements on just about everything will always exist and holding them correctly and productively is also part of our call as Christians.

Once we are anchored and secure in our identity in God as provided for, and articulated in, the gospel, we should have both the confidence and compassion to navigate disagreements in productive ways. In Romans 14 Paul indicates that we will have differences on issues for which we hold strong convictions. Too often we hold those convictions not simply firmly, but also as universal, exclusive, and inalterable. In other words, we are convinced that everyone must hold the same convictions, and unfortunately, we then disparage anyone who dares to disagree with us. But that approach does not align with Paul’s instructions in Romans 14, where we are told that it is fine to hold those convictions, but such convictions are to be “between yourself and God” (Rom 14:22, NLT). As Langer and Muehlhoff put it in “Winsome Conviction,” those convictions are not primarily for “export.”

If our attitude is right — and our anchoring is truly set in Jesus and the gospel alone — then we need not be threatened by others who hold convictions different to ours on secondary issues.

The beauty of the gospel is not that we all look the same, but rather that we can be a mosaic glued together through Christ and His gospel alone. And mosaics requires differences!

But it is also worthy of note from Romans 14 that the greater responsibility Paul lays upon us is not simply to hold on to our personal convictions well (even though we are encouraged to do that). God’s words to us (through Paul) seem to indicate that our greater responsibility as it pertains to “personal convictions” is the welfare of the other person. In other words, how can we hold a conviction in such a manner that protects, builds up, and encourages brothers and sisters who hold a different conclusion on matters which fall outside the core essentials of the gospel? Romans 14:18 tells us that if you “serve Christ with this attitude, you will please God, and others will approve of you too.”  The “attitude” Paul is speaking of is a life of “goodness and peace and joy in the Holy Spirit,” marked by a self-sacrificing love for our brothers and sisters.

Disagreements around anything non-essential (a future blog will suggest some ways to differentiate between the essentials and the non-essentials) are never to be managed by an argument intended to prove that “I have the right conviction and understanding.” Rather such disagreements should lead to a discussion about the welfare of the other, and how we can honor God in our differences. And I am convinced that as we do just that, the testimony of hearts shaped by Jesus will mark the message of the gospel as unique, in a day where not only is such an attitude rare, it is needed by people who need reconciliation (with God and others). Never before has gracious disagreement and humble self-sacrificing been so rare, and thus so powerful. As God’s ambassadors, we are to be about reconciliation and restoration of relationship — first with God, but then also with one another. That restoration is not based on us agreeing on every issue, but rather on what God has done for us in Jesus, uniting us as a wonderful mosaic of God’s creation glued together by Jesus — not united by our own wisdom or understanding or agreement on every “jot and tittle.”  From argument all the way to relationship and support — that is the path Jesus leads us on.

Terry Kaufman
EFCC Leadership Catalyst

Moving from Argument to Discussion: The When of Each

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moving from argument to discussion

“We understand that some men from here have troubled you and upset you with their teaching, but we did not send them! So we decided, coming to complete agreement, to send you official representatives, along with our beloved Barnabas and Paul… For it seemed good to the Holy Spirit and to us to lay no greater burden on you than these few requirements…”  (Acts 15:24-28)

This week we begin a new series – Moving from Argument to Discussion. There have been many significantly polarizing issues throughout history, but I cannot think of many times and places where so many issues have coalesced at once and divided people into hostile camps who so fervently hate each other like in North America today. Let me be clear – there are issues indeed worth arguing over. Our hope as the people of God, however, is that argument would lead to discussion that resolves issues and preserves the unity of the body – and does not simply divide followers of Jesus into two or more factions mutually committed to each others’ destruction. I have modest goals for this short blog:  I want to outline when it is time to argue and describe how argument might productively turn to dialogue and lead to resolution of a problem and to unity in the church.

To accomplish that, allow me to highlight a few issues from Acts 15 and the controversy facing the early church. We see in verses 1 and 2 that teachers showed up in the multicultural church in Antioch of Syria (the same church that had sent Paul and Barnabas out on the First Missionary Journey in Acts 13) and insisted that all Gentiles must be circumcised as per Jewish law in order to be saved. Paul and Barnabas disagreed with them, “arguing vehemently.”   

My point here is pretty simple: One of the things we must argue about is the gospel – particularly against those who would mix culture with it and make it into religion.

Paul and Barnabas rightly argue about this, and the church rightly decides to move this from argument to discussion by sending them to Jerusalem to dialogue with the apostles and elders. So, notice: they don’t just divide into camps of mutual hatred – they reach out to other leaders for help and resolution!

As you read the story, notice further how they reach resolution. Paul and Barnabas reported “everything God had done through them” (15:4) and what the teachers were adding to the good news. Peter shares his experience with the Holy Spirit, how God makes no distinction between Jew and Gentile. He argues that God saves through faith and concludes that adding Old Testament Jewish laws (even as important a law as circumcision!) is challenging God and adding a yoke the Jews themselves had never been able to bear. James then speaks up and supports Peter’s experience from the prophets, showing that the salvation of Gentiles was foretold in Scripture. He further argues that the church should not make it difficult for Gentiles who are turning to God. Everyone at the counsel listens, discusses the issues, and arrives at a consensus regarding the core of the gospel. They will only present Jesus to the Gentiles – not extra cultural rules. They ask only that Gentiles abstain from practices that are particularly offensive to their Jewish brothers and sisters.

And so, they send messengers out to communicate the decision that “seemed good to the Holy Spirit and to us…”  It is a great picture of when an argument is worth having and how that argument needs to be transformed into a dialogue that brings resolution and consensus. Did everyone agree with the final decision? I suspect not! Yet this absolutely critical, core issue – the very definition of the gospel – was settled! Not all arguments lead to discussion and agreement – see Paul’s and Barnabas’ disagreement over John Mark at the end of Acts 15! Yet even that disagreement did not lead to two “camps” hating each other. I suspect they blessed each other, agreed to disagree, and simply took their ministries two different directions (literally). Paul later refers to Mark in very positive ways.

In the end, Acts 15 shows that there are at least two things worth arguing about:  the essential core of the gospel, and how we ought to treat people. The Jerusalem Council reminds us that the point of arguing is not to divide and condemn – the point is to find ways to resolve and unite. As people who hold the motto “in essentials unity, in non-essentials charity, in all things Jesus Christ,” may we be so gospel- and people-focussed that it becomes instinctive for us to know when to argue and how to move through discussion to resolution and to restoration of relationship!

Bill Taylor
EFCC Executive Director

Leadership is a Calling

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leadership is a calling

The Bible discusses the means for the church to accomplish its God-given tasks. The Bible describes these means as spiritual gifts, one of which is the gift of leadership. The spiritual gift of leadership appears in Romans 12:8 and 1 Corinthians 12:28. Leadership is an essential part of the success of churches and mission organizations.

Leadership in church or organizational development is essential. Leadership is so important that everything rises and falls with leadership in organizations. The more skillful and effective the leadership, the better the organization runs and the more the potential for growth increases. David showed us how he developed as a leader. In Psalm 78:72 David “shepherded them with integrity of heart; with skillful hands he led them.” Biblical leadership involves character and competence.

What does it look like for someone who has a gift of spiritual leadership? People with spiritual gift of leadership recognize that their position is by appointment of the Lord and is under His direction.

They understand that they are not absolute rulers but are themselves subject or accountable to the One who is over them all, the Lord Jesus who is the head of the church. Recognizing that the gifted Christian leader is subject to Christ, he can be prevented from succumbing to pride or a sense of entitlement. Like the apostle Paul, truly gifted Christian leader recognizes that he is but a slave of Christ and a servant of those he leads. A gifted Christian leader also recognizes that God has called him to his position and has not called himself (1 Corinthians 1:1). His call is by the will of God.

One of the gifted leaders in the early church is James, the half brother of our Lord. He led the church in Jerusalem. He referred to himself as a “servant of God and of the Lord Jesus Christ” (James 1:1). As a gifted leader, James exhibited the ability to sway others to think rightly, biblically, and godly in all matters.

At the Jerusalem Council, James dealt with the controversial issue of how to relate to Gentiles coming to faith in Jesus the Messiah. “And after they had become silent, James answered, saying, ‘Men and brethren, listen to me: Simon has declared how God at the first visited the Gentiles to take out of them a people for His Name’” (Acts 15:13-14). With that opening statement, James led the delegates to think clearly and biblically, enabling them to come to a right decision on this issue (Acts 15:22-29).

As shepherds of God’s people, gifted leaders lead with diligence and possess the ability to discern true spiritual needs from “felt” needs. They lead others to maturity in the faith. The Christian leader leads others to grow in their ability to discern for themselves that which comes from God versus that which is cultural or temporary. Following Paul’s example, the church leader’s words are not “wise and persuasive” from the viewpoint of human wisdom but are filled with the power of the Holy Spirit, leading and encouraging others to rest their faith on that very power (1Corinthians 2:4-6). The goal of the gifted leader is to guard and guide those he leads “until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ” (Ephesians 4:13).

The spiritual gift of leadership is given by God to men and women who will help the church to grow and thrive. God has given the gift of leadership not to exalt men but to glorify Himself when believers use His gifts to do His will.

Ike Agawin
ServeBeyond Director

May They All be One (John 17:21)

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called to be one

Let them all pass all their dirty remarks (one love)
There is one question I’d really love to ask (one heart)
Is there a place for the hopeless sinner
Who has hurt all mankind just to save his own?

Let’s get together to fight this Holy Armageddon (one love)
So when the Man comes there will be no, no doom (one song)
Have pity on those whose chances grow thinner
There ain’t no hiding place from the Father of Creation 

One love (what about the one heart?), One heart (what about the?)
Let’s get together and feel all right
I’m pleading to mankind (one love), Oh Lord! (one heart)
Give thanks and praise to the Lord and I will feel all right
Let’s get together and feel all right

One Love/People Get Ready – Bob Marley/Curtis Mayfield

For many years, the secular poets and prophets have hinted, sometimes not subtly, at the call to unity. Although they were calling our broader world together, it is the church’s calling as well.

As a youngster, I remember the first time I recited the Apostle’s Creed. It was surprising. Recital of creeds is not commonplace among evangelicals. Maybe that’s why it made an impression. I also remember stumbling over “the holy catholic church” line. I knew I wasn’t a Roman Catholic, so what was that about? I was also brought up very conservative (shocking to some of you I am sure), so I had heard all the warnings against those terrible “ecumenicals”. They were well on their way down the slippery slope, and we didn’t want to go sliding into hell with them. Clearly, I hadn’t been taught about small “c” catholic.

Jesus’ prayer for the unity of his followers in John 17 should rock us to our core. I’m realistic enough to know why we have different tribes. I also deeply value my EFCC tribe. Yet, we should probably read Jesus’ prayer and wonder if somehow, we have missed something. Scripture piles on with a passage like the front end of Ephesians 4 where Paul reminds us to be patient and make allowances, and to make every effort to keep yourselves together in the unity of the Spirit. Or a passage like 1 John 4 where John reminds us that if we say we love God but not our brother or sister we are liars.

Wow. That hurts! At least it does if we hold those passages up as mirrors in which to view ourselves.

Has our need to be right hurt our ability to be together?

I’m not against being right, but since we all see through the glass dimly, I suspect we have an elevated view of how much we have right. After all, good Bible believing Christians can hold almost diametrically opposed views, having formed those views through the study of the word, and claim they are right. So, which view is right? And is being right really the most important thing? Or is love for one another more important?

We think uniformity brings unity. After all, “Cloneliness is next to godliness, right?” (It’s a great day whenever you get to quote Steve Taylor). But the fact that Jesus had to pray for unity, meant there would be difference. Uniformity would mean Jesus prayed unnecessary words. Our diversity is remarkably beautiful if we can appreciate it. Yet it makes unity a challenge.

I suspect our fractured world needs to see a beautiful mosaic of diverse unity more now than ever before. Could it be our greatest apologetic? Jesus seemed to think so: “Everyone will know you are my disciples, if you love one another.”

What if, in our desire to be right, we got this one thing down – we grow into a radically loving diverse community of faith? Isn’t that who we are called to be? I know that is messy. I know that requires supernatural love. I know that adhering to a list of dos and don’ts that makes us all look alike is simpler.

But Jesus wasn’t calling us into simple. He called us into a new life, lived out through the power of the Holy Spirit.

As people in the EFCC, I think we have a unique opportunity to model what this looks like for other believers. Our ethos is built around this motto, “In essentials unity, in non-essentials charity, in all things Jesus Christ.” If we lived this motto well, we would embody Jesus’ unity prayer. May we truly do so.

Neil Bassingthwaighte
ServeCanada Director & Interim Prayer Catalyst

Called to Be Where?
An Issue Underlying Much of our Conflict

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called to be where

Sometimes, firm believers quarrel with each other. Sometimes, faithful attenders migrate to other churches. And we wonder – why do God’s people, who are called to unity, divide?

The Scriptures are full of beautiful metaphors which illustrate our collective identity as God’s people – to name a few, we’re called a family, a body, and a temple. And these images also clarify how we relate to God, as believers – we are children of One Father, servants of Christ, and a dwelling place for the Spirit (see Gal 3:26, 1 Co 12:27, Eph 2:22, plus more).

Certainly, it is essential for us to know who we are and how we relate to God – and knowing these Biblical images can build good common ground between believers. But there is a whole other issue that can trip us up and divide well-meaning believers. It’s an issue that requires another set of Biblical metaphors to clarify it: How are Christians called to relate to their surrounding culture?

Why can we be focused on worship, fellowship, and discipleship one minute, and get sidetracked by politics the next minute? Why do peripheral issues hijack our conversations? Why can sincere Christians disagree so sharply about where to send their kids to school, how to vote, or what the church’s local and global missions should look like?

I’ve become convinced that our differences really boil down to the way we answer two questions: 

  1. Is our stance toward culture optimistic or pessimistic?
  2. Is our posture toward culture active or passive?

An optimistic stance typically results in a person engaging with the culture around them, while a pessimistic stance results in their withdrawal or separation. Those with an active posture would likely seek to change their culture, while those with a passive posture look for a way to coexist.

Now, one might ask for a definition of culture, but I’ll leave that to other authors. [1]And we could talk about the Kingdom of God – what does Jesus mean when He says the kingdom is like wheat mixed with weeds? (Matthew 13:24-30, 36-43).

But for now, if we focus on asking these two questions, our results will produce a chart that I’ve found helpful for understanding others:

Passive (Coexist)Active (Change)
Negative (Withdrawn)SubcultureCounter-culture
Positive (Engaged)CooperationTransformation

Perhaps a chart like this can illustrate why some parents homeschool, and others become public school teachers. Or why Christians divide politically today, as the Jews did in Jesus’s day. Or why different Christians have founded monasteries, started wars, built hospitals, and translated the Bible. I’m tempted to fill in the chart with examples, [2]but I’ll respectfully leave that to the reader, and hope that it leads to some helpful conversations.

As Ecclesiastes 3:1 says, “there is a time for everything.” Throughout the Biblical narrative, Christian history and our daily lives, there is a time for God’s people to take refuge, and a time for prophetic confrontation. There is a time for building bridges, and a time to blaze missional trails. All of these cultural responses reflect Christian values in different times and ways.

Yet, I will admit that I do hold one quadrant to be ideal. In light of our call to be Christ’s Ambassadors (2 Corinthians 5:14-21), to be “in this world but not of it,” (John 17:15-18) and to “live good lives among the pagans,” (1 Peter 2:11-12), I prayerfully hope for opportunities to be actively engaged with the culture around me. And, to end with one final metaphor, from Jesus:

“You are the light of the world. A city set on a hill cannot be hidden. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” (Matthew 5:14,16 ESV)

tim stewartTim Stewart
Pastor | Parkdale Evangelical Free Church

[1] I’ve personally enjoyed thoughts from Stackhouse, Making the Best of It, Fitch, Faithful Presence, and Crouch, Culture Making on this topic. [2] Which I do at http://www.eremos.xyz

Called to be a House of…?

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called to be a house of

Among the prophets and teachers of the church at Antioch of Syria were Barnabas, Simeon (called “the black man”), Lucius (from Cyrene), Manaen (the childhood companion of King Herod Antipas), and Saul. One day as these men were worshipping the Lord and fasting, the Holy Spirit said, “Appoint Barnabas and Saul for the special work to which I have called them.” So, after more fasting and prayer, the men laid their hands on them and sent them on their way. So Barnabas and Saul were sent out by the Holy Spirit…(Acts 13;1-5a)

I love this Acts 13 passage. It speaks to me about complementary callings we have as Jesus’ community of followers. First, allow me to place it in context. Ike has reminded us in his blogs about our calling to mission. In Acts 1:8 Luke records Jesus’ call to the disciples to be His witnesses in Jerusalem, Judea, and Samaria, and to the “uttermost parts of the earth.” This is a call to being a global church, a diverse house.

We are called to leave the comfort of the familiar and follow the Holy Spirit outward from our Jerusalem outward to the entire world.

This is always difficult for us. It takes a persecution after the death of Stephen to scatter the disciples out of Jerusalem – and they then share the good news in Judea and Samaria. It takes the Holy Spirit giving Peter a crazy dream (Acts 10-11) to move Peter to share the good news with Gentiles in Caesarea. By the time we read Acts 13 we see that Antioch is now an obviously multicultural church (check out the different names of the teachers and prophets!) and is a frontier city in Syria for the spreading of the gospel into Asia. In Acts 16 we see the Holy Spirit closing doors on Paul in Asia and giving him a dream inviting him to come to Macedonia to share good news in Europe (and the edges of the then known world).

So first, we are called to be a global church that is led by and steps out in obedience to the Holy Spirit. Second, we are called to be a House of Prayer/House of Worship. Notice what the prophets and teachers are doing – they are worshipping, fasting, and praying. They lay hands on Saul and Barnabas in obedience to what the Spirit commands. Saul and Barnabas humbly, obediently (and I think confidently!) submit to the calling to go out and share the gospel in Asia. Why? Because the church is so attuned to the Father, Son and Holy Spirit in worship, fasting and prayer that there is no doubt in anyone’s mind what the Spirit is asking of them. These leaders are not asking the Lord to ensure their comfort or success. They are clearly asking their God what He wants them to be doing. And He answers! And they submit and obey! I suspect the Spirit spoke in a still small voice, but they were such a worshipping and praying community that they received the message loud and clear!

I was once at a dedication service where the mayor of the town brought greetings. He was not a believer, but in his greeting, he noted that when he was a kid, they used to call the church a “house of worship” or a “house of prayer.” That has stuck with me ever since. What if we were not known for what we are against, but what we are for? What if we were known as a house of worship and prayer – a diverse, global group of followers of Jesus who seek and submit to His Holy Spirit? May we be a house of worship and prayer who experience an Asbury University type of revival and follow the Holy Spirit out of our comfort zone to a diverse people who Jesus desires to join His family!

Bill Taylor
EFCC Executive Director

Obeying the Call of Jesus to Make Disciples of All Nations

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obeying the call of Jesus

In October 2017, Barna released a study[1] asking a thousand church-going evangelical[2] believers, “Have you ever heard of the Great Commission?” The study’s results were shocking: 51% said they had never heard of it. And alarmingly, another 25% said they thought they had heard of it but did not know what it meant. Only 17% of the people could say they had heard of it and knew what it was about.

The command of Jesus in Matthew 28: 18-20 is to make disciples. This is normally called the Great Commission. It is interesting that if you study the life of Christ, you will discover that each of the four gospels, plus the book of Acts, has that commission recorded in unique ways. In John 20:21, Jesus said, “just as the Father has sent Me, I also send you.” Here we have His model of the mission. If you look at Mark 15:16, Jesus commanded His disciples to “Go into all the world and preach the gospel to all creation.” Here we have the magnitude of that commission. In Luke 24:47, Jesus again commanded His disciples that “repentance for the forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem.” Here we have the message of the mission. And then, if we go to Acts 1:8, Jesus said – “but you will receive power when the Holy Spirit has come upon you, and you shall be My witnesses both in Jerusalem and in all Judea, and Samaria, and as far as the remotest part of the earth,” here we have the means of the Great Commission.

But in Matthew 28:18-20 Jesus is showing us the method of the Great Commission, the most precise approach of Jesus and how He made disciples.

18 Then Jesus came to them and said, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.”

The central command in this text is to Make Disciples. If you ask pastors and Church leaders what the command in Matthew 28 is, almost half will say that the imperative is to go to evangelize and count decisions for Christ. But in Greek, the command is not to go but to make disciples who make disciples.

But how should we make disciples? The three participles are to go, literally, as you go – as you go to work, as you go to school, etc., it’s an everyday commission for every believer of Christ in every moment of their life. And then He said to baptize. Baptize them in the name of the Father, the Son, and the Holy Spirit. Baptism is an external expression of a new internal belief system. Go is to win the lost; baptize is to root and establish these believers in their newfound faith like Jesus did with His early disciples. In baptism, new believers identify with the work of Christ and the mission of Christ. And lastly, teach them to obey all that Jesus has commanded them.

In the life of Christ, there are 405 commands. 260 plus of them is disciple-making commands.

Teaching them to obey means equipping them in every area of their life to walk as Jesus walked.

So, the commission is clear: to make disciples. How? By going, baptizing and teaching to obey. Jesus commanded the Church, then and now, to make disciples. The Church is God’s instrument in fulfilling the task of discipling the nations. There’s no plan B.

While the churches in Asia, Africa and Latin America are rapidly multiplying, the Church in Canada is in decline. The latest survey by the Evangelical Fellowship of Canada[3] indicates that in 1996 Canada was 12 percent evangelical Christian. In 2015, Canada was 9 percent evangelical Christian. Today, the number of evangelicals in Canada dropped even further to 6 percent.

Worldwide, missiologists and mission researchers estimate that one-third of the world’s population, which represents 2.6 billion, are still unreached because the Church in the reached areas is not sending missionaries to them. The significant imbalance of missions is that most missionaries go to and are sent to reached areas of the world – regions where the Church already exists, and the name of Jesus is known. On the flip side, there are very few missionaries working among the remaining unreached people groups who have yet to hear the name of Jesus.

Are you making disciples who make disciples as Christ commanded? Are our churches and denominations making disciples in Canada and beyond? Jesus is calling the Church to obey what He commanded us to do – to make disciples who make disciples. May we be obedient to His call to disciple all the nations of the earth, beginning in our Jerusalem.

Ike Agawin
ServeBeyond Director

[1] Barna, Translating the Great Commission Survey 2018 [2] Evangelicals are believers in Jesus Christ as Savior and Lord and take the Bible seriously, not a political and religious identity. [3] Faith Today, https://www.faithtoday.ca/Magazines/2020-Jan-Feb/Not-Christian-anymore

A Worshipping People

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a worshipping people

“Praise the Lord! Praise God in his sanctuary; praise him in his mighty heaven! Praise him for his mighty works; praise his unequaled greatness! Let everything that breathes sing praise to the Lord!” (Psalm 150)

Genesis 1 can be read as a description of God dedicating all of creation as his temple. Is God trying to tell us that he designed all of creation to bring about his worship? It would appear so. The writers of the Psalms pick this up often. John’s throne room vision in Revelation agrees:

And then I heard every creature in heaven and on earth and under the earth and in the sea. They sang:

“Blessing and honor and glory and power belong to the one sitting on the throne and to the Lamb forever.” (Rev. 5:13)

Humans were created to be worshippers. But we have strayed so far:

“For ever since the world was created, people have seen the earth and sky. Through everything God made, they can clearly see his invisible qualities – his eternal power and divine nature. So they have no excuse for not knowing God. Yes, they knew God, but they wouldn’t worship him as God or even give him thanks. And they began to think up foolish ideas of what God was like. As a result, their minds became dark and confused. Claiming to be wise, they instead became utter fools. And instead of worshipping the glorious, ever-living God, they worshipped idols made to look like mere people and birds and animals and reptiles.” (Romans 1:20-22)

Do we still have idols? We do! Lots of them! Tim Keller says an idol is a “good thing we turn into an ultimate thing”. In other words, “anything that absorbs your heart and imagination more than God”. I believe Keller is right. Those idols are everywhere. Sometimes we even acknowledge idol worship like Hozier did in the 2013 Grammy nominated hit, “Take Me To Church” (not a Christian song):

My lover’s got humor, She’s the giggle at a funeral, Knows everybody’s disapproval,

I should’ve worshiped her sooner, If the Heavens ever did speak, She’s the last true mouthpiece
Every Sunday’s getting more bleak, A fresh poison each week, “We were born sick”, you heard them say  My church offers no absolutes, She tells me, “Worship in the bedroom”
The only Heaven I’ll be sent to is when I’m alone with you…
Take me to church, I’ll worship like a dog at the shrine of your lies
I’ll tell you my sins and you can sharpen your knife
Offer me that deathless death, Good God, let me give you my life.

We’ve been talking about the calling of the church this blog season. 1 Peter reminds us that we, the church, are a called-out people who are to display the goodness of God (2:9). Later in his letter, Peter says:

You must worship Christ as Lord of your life. And if someone asks about your hope as a believer, always be ready to explain it. But do this in a gentle and respectful way. (1 Peter 3:15-16)

Peter is clearly calling us, the church, to renounce our idols and worship the one true God who brings a hope the idols of the land cannot. Simple, right? Is it though?

I suspect our desires and imaginations have become shrunken and hollow due to our lack of attention, and the appeal of the gods of the land. It takes time to reorient ourselves as worshippers. How can we spur one another on in worship? How can we help each other see God’s truth, goodness, and beauty in stark contrast to the idols? Togetherness is key here. Alone we easily can become inattentive and unaware of God and may replace him with a weak temporary substitute. What if we, with a group of our peers, read one of those big bold revelations of God in Scripture each day? Could that subvert the lure of the idols? Here are a few that always refocus my attention:

  • The last few chapters of Job (38-39) – where God asks all his questions
  • Psalm 8, Psalm 19, Psalm 139
  • Isaiah 6, Isaiah 40
  • Ezekiel 1
  • John 1:1-18
  • 1 Corinthians 15
  • Revelation 1, Revelation 4-5, Revelation 21-22

Let’s help each other see a big, bold, wonderful, True, Good, and Beautiful God together!

“Oh Lord, you’re beautiful, Your face is all I seek! And when your eyes are on this child, Your grace abounds to me.” – Keith Green

Neil Bassingthwaighte
ServeCanada Director & Interim Prayer Catalyst