Stating the Obvious…Responding by Faith

The American consumer is fortunate today to have at their disposal explicit warning labels that serve to identify potential dangers of nearly everything, from hot coffee to which end of the chainsaw to hold when starting. Of course, some of these warnings are more helpful than others, but in a litigious society, companies find themselves placing warning labels on their products that seem at times to go beyond the obvious.

M-Law, an organization in Michigan that exists to expose frivolous lawsuits, offers a first and second place prize annually to those who submit the most ridiculous, verifiable warning labels on the products consumers buy. In a recent post on their website, they listed previous winners such as:
 A label on a baby stroller warns, “Remove baby before folding.’
 A popular children’s scooter warns, “This product moves when used.”
 A cardboard sunshield that keeps sun off the dashboard warns, “Do not drive with
sunshield in place.”

Stating the obvious has become a defense against those who would exploit any opportunity to abuse the system for personal gain.

In the fifth chapter of John’s gospel, Jesus seems to state the obvious when he encounters a man who has positioned himself by a pool, near the Sheep Gate in Jerusalem. John tells us that this pool is a place where the blind, lame, and paralyzed come in hope that when the waters are stirred within the pool, someone might help them into the water to be healed. Some believed that an angel stirred the waters and that healing powers resulted for the one who was first into the water.
Here in this place of misery and hope, Jesus asks this man who has suffered for thirty-eight years a question that seems to have an obvious answer; “Do you want to be made well?” One might think this a foolish question…after struggling with his physical limitations for nearly four decades, it seems obvious that the man would want to be made whole, to stand and walk, yet the action of Jesus in reaching out to him assumes nothing. Here is the wonder of God’s hand at work in the midst of human need. Though he has the power to heal the man, Jesus invites him to join the process, to become a participant, a partner if you will, in his own healing.

The man replies without hesitation that there is no one to put him in the water when it is stirred. The man’s predicament shows the likelihood that left on his own, there would be little or no chance for healing.

His story perhaps mirrors the limitations and challenges we face, for by ourselves we find our efforts unsatisfying, yet with the help of Christ we find, as Paul states, that by his strength we are empowered to do all things. Scottish theologian William Barclay writes, “The first essential toward receiving the power of Jesus is the intense desire for it. Jesus comes to us and says, ‘Do you really want to be changed?’ If in our inmost hearts we are well content to stay as we are, there can be no change for us. The desire for the better things,” he concludes, “must be surging in our hearts.” Once again, here is a great truth of our faith…the One who created us in the very image of God, calls us to partnership; certainly not equal, for the Psalmist reminds us that it is God who has made us and not we ourselves. But the good God desires to do within us is accomplished when God and we work together…when we allow the living Christ to work in and through us. In asking the obvious of this physically challenged man, Jesus invites him to faith, to partner with him in healing, not only his body, but more importantly, his soul.

Having invited the man into this divine partnership of faith, Jesus commands him in John 5:8-9, “’Stand up, take your mat and walk.’ At once the man was made well, and he took up his mat and began to walk.” If the man was hesitant at all because of his limitations, the text does not include this. Having heard the call to healing, he stood up and walked. It is an amazing story of restoration…the transforming power of God at work within God’s human creation.

The table of our Lord tells a similar story. It bears the elements of body and blood, broken and poured out by the Son of God to bring healing and restoration to the human soul. God’s action in Christ calls any who will come to embrace this gift of salvation and in doing so, to find the saving grace and mercy that Christ offers. There, God states the obvious for those who will receive…There, God proclaims God’s love for all the world through the unmatched gift of Jesus Christ…There, we respond by faith to receive this gift anew and to be made whole. With the apostle Paul, we thus proclaim, “Thanks be to God for his indescribable gift.” Amen.

Jim Abernathy

Myth Busters. Myth #4: Declining Church Attendance can be Reversed by Appealing to Hearts, not to Minds.

In his 2011 book titled Religion and Modern Society British sociologist Bryan S. Turner develops the notion of expressive revolution.  This descriptive concept was first introduced by American sociologist Talcott Parsons in 1974.  In the student protests of 1960s that severely disrupted North American society Parsons saw a profound cultural shift from cultural-instrumental to affective-expressive values.  He linked this shift to the Pietist heritage that emphasized the emotional aspect of faith.  Even though the expressive emotionalist values that came to the fore in 1960s were very different from those espoused by earlier Pietism, the continuity between the two is evident in the affective individualism that was germane to both.  Turner points out the negative Evangelical reaction to the erotic aspect of the cultural change but neglects to mention that evangelicals did not feel entirely out of place in the new environment, as evidenced, for example, by the dramatic increase of the proportion of evangelicals among North American Protestants that have taken place since.  It seems that the new cultural values had more affinities with the revivalist spiritual heritage of Evangelicals than meets the eye.  The downside of revivalism was that it tended to inhibit the intellectual dimension of faith.  But in the overall environment of individualistic emotionalism that did not seem to be a significant obstacle for evangelicals in their efforts to win converts.  In fact, evangelicals grew in both numbers and importance, while mainline Protestant denominations went through several decades of decline.   Of course, the cultural shift toward affective individualism was not the only reason for these developments, but it was probably an important contributing factor.

But now the North American culture may be shifting in the opposite direction.  In his New York Times column about a month ago David Brooks discussed a paper by Victoria Buhler, who was a student in his class at Yale this academic year.  Buhler wrote that her age cohort, presumably those who are now in their early twenties, have gone through two formative events.  One was the Iraq invasion, which was justified by President George W. Bush in highly moralistic terms as part of the war against “the axis of evil.”  However, the decision to go to war with Iraq is now viewed by many as poorly conceived.  As a result, younger Americans have become dismissive of a highly moralistic language.  The other formative event was the Great Recession, which created a harsh economic landscape for college graduates. These events produced a deep resistance to idealism and the desire to test and substantiate hypotheses and theories before committing to action.  Brooks concludes: “After the hippie, the yuppie and the hipster, the cool people are now wonksters.” http://www.nytimes.com/2013/03/29/opinion/brooks-the-empirical-kids.html?_r=0

If Brooks is correct, the changing cultural landscape will present new challenges to evangelicals.   It will become increasingly difficult to win converts, or even to maintain church membership, by appealing primarily to emotions.  By their very nature religious beliefs cannot be tested empirically, at least not in the same sense that scientific theories can.  So, believers from various traditions may find the new cultural climate more difficult.  But evangelicals will face additional challenges: intellectual endeavors have not been their strongest suit.  There is a substantial body of literature on this subject, of which The Scandal of the Evangelical Mind by Mark Knoll pergaps remains the best known.  But there may be a silver lining in that the cultural shift will force evangelicals to pay greater attention to life of the mind.  Consequently, those who make commitments to Christ in evangelical settings will have thought their commitments through in greater depth.  Hopefully, that will result in larger proportion of evangelicals whose commitment to their faith is not superficial.

But even if Brooks is wrong, evangelicals are not off the hook.  Church history knows of no precedent of an enduring Christian movement that neglected the intellectual dimension of faith.  Unless supported by the state, such movements have either disappeared or been obliterated into insignificance.  If modern evangelicals do not want to share the fate of Albigensians and Waldensians, sooner or later they well need to present their faith in ways that are not only appealing emotionally but also coherent and stimulating intellectually.  The solution is not in emphasizing one dimension of faith at the expense of the other but in finding ways of overcoming the chasm between the two that has bedeviled North American Protestants for at least the past hundred years.

Leadership is a Call to be Prophetic and Reframe

“No future can be stuffed into this presence except by being dead.”1 Resurrection is impossible without prior death. Scriptural imagination is often difficult to perceive until one has the eyes to see and ears to hear and is simultaneously shaped by the cosmic scope of authority, power, and kingdom that Jesus claims is to be made on real on earth as in heaven (Matt 6:10). Leadership, inspired by scriptural imagination is helping to provide an alternative view on reality, that is, creating the particular space for change and the in-breaking of God. Leadership is submitting to the radically subversive lordship of Jesus that challenges every presupposition, the tendency to see through the lens of binary options of how to participate in the world (choices between naive hope and despair), and ultimately to take on the task of becoming a reframer. This kind of leadership, that both attests to the in-breaking of the future into the present and is capable of providing an alternative view of reality, is only made possible through the path of suffering and cross; because, without the cross there is no resurrection.

Situating Matthew’s Gospel as a prophetic text, and Jesus as a prophet in Matthew’s narrative, reframed the scope and function of the text for me and helped me to have new eyes to see. It also helps to explore Walter Brueggemann’s description of prophetic imagination as:

The task of prophetic ministry is to bring the claims of the tradition and situation of enculturation into an effective interface. That is, the prophet is called to be a child of the tradition, one who has taken it seriously in the shaping of his or her own field of perception and system of language, who is so at home in that memory that the points of contact and incongruity with the situation of the church in culture can be discerned and articulated with proper urgency.2

The prophets are not loose canons looking to dismantle the tradition and break down boundary markers of identity unless those boundary markers and traditions have become inconsistent and divergent from the memory that birthed the contemporary incarnation of the community and shared story. In this sense, Jesus is not only a prophet, but also a reframer, whose memory of the tradition and story of God is reoriented to new possibilities, and is a fulfillment of the spirit of the memories of the past. Jesus did not come to abolish the law or prophets; no, Jesus came to fulfill them (Matt 5:17). Fulfillment is only possible with knowledge of what came before so that it may be actualized in the present. Peter Rollins describes this process of reframing in order to fulfill as learning how to ask “circumcision questions”, i.e. questions which ask us to “remove something previously thought of as vital in order to help unveil, in an apocalyptic way, the central scandal of Christianity.”3 Reframers must be willing to help find out what must die so that new life might be able to emerge.

However, reframing is not simply an ideological endeavor that is meant only to shape imagination. The telos of reframing through the development of scriptural imagination is for transformation of the community where “the glory of God in Jesus Christ that makes itself visible in fleshly communities conformed to Christ’s image.”4 Leadership then is the ability to attest to the in-breaking of God who writes on our hearts and bears witness to the covenanted community “whose lives, transformed by the Holy Spirit, bear undeniable witness to the truth of God’s work in their midst.”5 Reframing is all-encompassing and cosmic in scope as all of creation is groaning towards the making right of all things. Leaders reframe perspectives by attesting to an alternative reality and way of participating in the world that is a signpost of the manifestation of God in our midst.

Leadership and the art of reframing is truly a gift, but a gift that is not to be enjoyed by oneself, but is instead a gift leading us back out into the larger context, a gift given to us so that we might be a blessing to the entire world. We are invited to reframe the larger cultural story, with a new story rooted in the faithfulness of God. Dr. Hays writes in his commentary on 1 Corinthians, “What we have to offer instead is the story of Jesus. To believe that story is to find one’s whole life reframed, one’s questions radically reformulated. Therefore, much of the work of Christian apologetics will be to say to people, ‘No, you are asking the wrong questions, looking for the wrong thing.’”6 Leaders help us work together to ask the right questions and be open to how God might reframe us and reorient us to become the transformational communities God has called us to be. And let us pray for the courage to ask the right questions to help each one of us to reframe the story in the luminous darkness of the mystery of God, who is the author of the words on our heart, lest we mistake ourselves to be the Word ourselves.

Strangely enough, leadership and the invitation to become a reframer is a calling that I sought to avoid, because while the truth may set me free, it does so by turning my life completely upside down.7 It seems to me that one of the most pressing tasks for Christian leaders today is to “sketch a portrait of an alternative Christianity, one that is as ancient as it is new…a work of memory and imagination, of dangerous memories as well as daring ways to imagine the future.”8 But this task will inevitably lead to suffering, or if Wendell Berry is right as quoted above, the future cannot become the present without death. And while the good news of Jesus is that through the resurrection the kingdom has come, as leaders we must learn how to help cultivate and proclaim scriptural imagination so that our churches can bear witness to the presence of the Holy Spirit that is seeking to “create communities that prefigure and embody the reconciliation and healing of the world.”9 And it seems to me that the battle over our imaginations whether through national identity, consumerism, war, corporations, rampant individualism, and ceaseless connection via technology is a perpetual struggle for leaders today in the church. For me, to accept the call to lead in the church today is in essence an acceptance of the call to weakness and seeming foolishness: “For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength. (1 Cor 1:25)”

If you are looking for a way to dream of an alternative reality that seeks to imagine how the power of Jesus can change systemic injustice you won’t want to miss the event hosted by The Leland Center this weekend:

Journey to Justice is a daylong spiritual formation event focusing on the ministry of Dr. Martin Luther King, Jr. and other great people of faith during the civil rights movement. This inaugural seminar will be held on Saturday, April 27 from 9:30 a.m. to 4:30 p.m. at the John Leland Center for Theological Studies in Arlington, VA. Dr. Jim Melson, Leland’s Director of Spiritual Formation, will moderate Journey to Justice in 3 formative sessions. For more information about event registration click here.

 

Josh is the Pastor to Students and Director of Creative Technologies at Cornerstone Baptist Church in Warrenton, VA. He’s also the author of Sacred Hope a book designed to foster conversation around the role of hope in our lives. Josh is currently pursuing his Doctor of Ministry degree at Duke Divinity School while raising two boys and loving his entrpreneurial wife, Shey. Josh blogs at joshuarhayden.com.

______________________________________________________________________________________________

1 Wendell Berry, Given: New Poems (Emeryville: Shoemaker Hoard, 2005), 27. 

2 Walter Brueggemann, The Prophetic Imagination (Minneapolis: Fortress Press, 2001), 2.

3 Peter Rollins, Insurrection (New York: Howard Books, 2011), xii.

4 Richard Hays, Echoes of Scripture in The Letters of Paul (New Haven: Yale University Press, 1989), 146. 

5 Ibid., 150.

6 Richard Hays, First Corinthians; Interpretation: A Bible Commentary for Teaching and Preaching (Louisville: John Knox Press, 2011), 38. 

7 John D. Caputo, What Would Jesus Deconstruct?, 30.

8 Ibid., 35. 

9 Richard Hays, The Moral Vision of the New Testament: Community, Cross, New Creation; A Contemporary Introduction to New Testament Ethics. (San Francisco: HarperCollins Publishers Inc., 1996), 32.

Follow

Get every new post delivered to your Inbox.

Join 226 other followers

%d bloggers like this: