Old News???

            Many would agree that the senior members of a fellowship act as the backbone as they provide priceless experience and maturity. Yet when it comes to evangelistic efforts made by our churches today this senior adult group is by far the most under served and ill regarded. The reason for this lack of evangelistic effort varies from church to church. Many of today’s churches have put all their effort into youth and college ministries as to build a foundation for the future. This is a wise strategy in many ways but those that are at the closest point of facing judgment are receiving little to no attention from God’s messengers.

            Much of the issue revolves around the ideology of picking the low hanging fruit first.  This is to say there are far more willing hearers of the Gospel message among other age groups than that of the senior adult. The other main issue with serving our seniors is in the complexity and general lack of understanding in how to reach them with the Gospel of Jesus. While the first issue is a matter of what can easily be labeled “disputable matters” the latter is simply unacceptable as it implies that God’s people are allowed to stop loving the lost at a particular age.

            We can look to no better starting point then the Bible itself. We find in both the Old Testament as well as the New that God has a plan for senior adults and they will indeed “dream dreams”.  This prophetic statement began with Joel but found its way to Peter’s proclamation at Pentecost. The New covenant between God and man never removed the viability and necessity of the older population. We later see the Apostle Paul giving a young servant of Christ sound advice concerning those that are older. “Do not rebuke an older man harshly, but exhort him as if he were your father. Treat younger men as brothers, older women as mothers, and younger women as sisters, with absolute purity” (1 Timothy 5:1-2, NIV).

            Clearly there was to be much more expectation than pandering or an occasional serving of our elder members. There was to be respect and this respect was to be given at the highest order as one would show respect to their father or mother. A recognition and honoring of life and experience is appropriate for the lost senior population, and they are in a position that is reserved especially for their journey in life. “Lost senior adults are at a stage in life where they are reflecting on the past and are more open to considering what will happen to them after death” (McRaney 2003, 168).[1] We desperately try to press the importance to those we share the Gospel with that these may be end times. Lost seniors may not be considering the ultimate impact of our eternal soul but the weight of mortality is certainly more prevalent to them.

            With other age groups sharing the Gospel becomes more attractive simply because the society around them is being molded and shaped by them. Movie nights, volleyball games, barbeques and bonfires are not really considering the senior adult and thoughtfully so. No one wants to witness an elderly person get hurt trying to dive for that volleyball. With this in mind we can begin to formulate a different outreach strategy. “If we as the church are to reach our society, this means that we should have a thought-out strategy for ministering to seniors” (Jasko 2012).[2] Where do we begin?

            Just as we consider the youth and plan volleyball games and other activities we must now consider what the senior adult would be attracted to. This will be challenging as our natural thought will look to an activity rather than a point of sharing the Gospel. Truly, sharing with the senior adult can appear upside down and for good reason as they are on the back half of life’s journey. Since a senior has had time to reflect on their own life and recall past joys and pains their reality calls out for depth, therefore, we must also be deep. Confirm the reality of faith and just how amazing it is as it has been working in their life from the beginning until now.

            This is relevant and it is empowering because life is not over and faith is not finished with them, it is much more than they ever cared to consider it. “Faith is not believing in something you can’t prove, as so many people define it. It is, biblically speaking, reliance” (Gilbert 2010, 74).[3] Start from the beginning and go through to the end as the history of the world has a way of being captured by the mind of an individual that has considered their own history within the world. “When it was all over, the guilt of Adam had inflicted on his entire race would be defeated, the death God pronounced over his own creation would die, and hell would be brought to its knees” (Gilbert 2010, 60-61).[4]

            The fight is not over and the war can still be won. Asking our seniors open ended questions is almost irrelevant as simple yes and no answers have incredible impact for those that understand their time on earth is limited. We do not change the message or lessen its impact in any way, shape or form but we deliver it with care to the person we are reaching. “While being sensitive to different age and gender groups, they can remain true to the Gospel. They are both responsible and relevant in their witness” (Lecture 3 2014).[5] For example, when it is raining outside the mail carrier wears a raincoat but the mail does not change; only the delivery method is in order to protect the mail.

            The same desperation and zeal should be in place when evangelizing the lost senior as it is with any other age group. This being said it will require your desperation and zeal to be mature enough to meet a person where they are at and not where your own desire and will wants them to be. The senior population is on the lookout for scam artists and the like as they have seen almost everything under the sun. We will not scare them into repentance and cheap tricks like distracting trips to Seven Flags will not entice them. Real faith rooted in Christ and on display for them to see and experience is the call and perhaps the reason the senior adult is not being reached.

            In summary, the lost senior is very much on the heart and mind of our God.  He has a plan for them and a purpose for their life, both now towards the end of it and of course after it.  There is an understanding of mortality that is hard to consider at other stages of life and in this there is a starting point for the Gospel.  “Sometimes, sadly, one of those attending the Senior Citizens’ work dies. How important to ensure that such a person heard the gospel preached, saw the message lived out amongst the Christians, and had the opportunity of salvation” (Bennett 2013)![6] While reaching those in various age and gender groups are of the utmost importance we cannot neglect those that are at the closest point of facing judgment.

Bibliography

Bennett, John. Working With Seniors Citizens - Part 2. 2013. http://www.preciousseed.org/article_detail.cfm?articleID=3182 (accessed November 16, 2015).

Gilbert, Greg. What Is the Gospel? Wheaton, IL: Crossway, 2010.

Jasko, Ken. Senior Adult Ministry. 2012. http://www.njag.org/senior-adult-ministry (accessed November 14, 2015).

Lecture 3. "MIN-525: Evangelism and Discipleship." Grand Canyon University. Phoenix, AZ, 2014.

McRaney, Will. The Art of Personal Evangelism. Nashville, TN: B&H Publishing Group, 2003.

---

[1] McRaney, Will. The Art of Personal Evangelism. Nashville, TN: B&H Publishing Group, 2003.

[2] Jasko, Ken. Senior Adult Ministry. 2012. http://www.njag.org/senior-adult-ministry (accessed November 14, 2015).

[3] Gilbert, Greg. What Is the Gospel? Wheaton, IL: Crossway, 2010.

[4] Gilbert, Greg. What Is the Gospel? Wheaton, IL: Crossway, 2010.

[5] Lecture 3. "MIN-525: Evangelism and Discipleship." Grand Canyon University. Phoenix, AZ, 2014.

[6] Bennett, John. Working With Seniors Citizens - Part 2. 2013. http://www.preciousseed.org/article_detail.cfm?articleID=3182 (accessed November 16, 2015).

Being before Knowing

Ontology before Epistemology

                The term worldview in it of itself does not appear to be multifaceted or even difficult and yet the way one views the world around them can be as varied as the individual.  We will examine these layers in two primary and very general genres of worldview thinking, the Christian worldview and the secular worldview.  These categories of thinking are not as black and white as one might think, nor are they divided by religion versus no religion. The differences are also found on a philosophical basis affected by morality and made evident in everyday living.  In these differences we will also examine the commonality all worldviews share in that something is present rather than nothing at all. Something versus nothing simply makes reference to the idea that the universe and the world we live in was caused by something. We will then make the Christian argument for ontology, or being, before epistemology, or knowing. 

Initially one must define what a worldview is before it can be dissected into different interpretations.  This is not uncommon as different words carry different meanings when directly translated into a familiar language, and these variances are due to many factors such as culture and education.  As in any relationship when there is communication and understanding there is progress towards trust as well as a sharing of ideas.  “In historical perspective, the understanding (or lack thereof) of the worldviews of other groupings and cultures has enabled improved communication, prediction, and often influence or control of those other cultural entities” (Grand Canyon University, 2010).  In basic and useful terms for our purposes, a worldview is the way someone thinks about the world around them.

Much in the same way the definition of religion can have one meaning but be categorized in several areas such as the Christian religion, Jewish religion or Muslim religion a worldview also has its categories attached to its definition.  Since we are contrasting secular versus Christian worldviews we need a working definition for secularism.  “Secular humanism is a ‘street’ version of atheistic naturalism; that is, it is an atheism that ordinary people are living in the streets. This belief is rarely a firm, thinking atheism but is more of an ’I-don’t-know-and-I-don’t-care’ agnosticism. Either way, atheism or agnosticism, God is left out and ignored” (Cosgrove, 2006, p. 99).  Within the secular view the human or individual takes center stage as the reasoning behind how his or her world is viewed or shaped.  Even with something being there rather than nothing, the something is not on center stage in this worldview.

There is little reason to name a type of causality or the “something” under this worldview as the individual is now the sole interpreter.  For instance one secularist, Wilhelm Dilthey, while complying with the secular worldview, completely leaves God out of his understanding. “A worldview, then, is the shaping structure of our own autonomous selves. We see what we see. We understand what we understand” (Sire, 2004, p. 26). A picture is being painted here that indicates that while DIlthey’s view is not religious a secular view does not mean it is automatically irreligious either.  Instead this worldview is reliant on humanity and its ability to reason, think and perceive the world around itself.

One of the most famous thinkers of his time, Friedrich Nietzsche, offers yet another look at secularism through the lens or perspective of atheism.  Nietzsche is the famed author of the phrase, “God is dead” and while this appears to be a hate-filled attack on the Christian or theistic worldviews there is more to this statement.  God the being was not dead in Nietzsche’s statement but rather the counterproductive view that God was ever there was now being disposed of in order to allow humanity to move forward as it could rather than should.  “People might say they believed in God, but their thoughts and actions betrayed their functional atheism” (Sire, 2004, p. 27). Functional atheism is perhaps the best way to frame his worldview.

Secular worldviews have their roots in humanism and knowledge or reasoning and this differs from the foundational ideas of the Christian worldview. Under these guidelines a case can be made for epistemology preceding ontology as the mind understands what it understands and as a result leads to a human literally being.  The Christian worldview breaks off from secularism at the root as our Creator gives us the understanding of something being before anything let alone conscious thought.  The Christian worldview holds firmly to the understanding that indeed there is more than just nothingness in the world but that the something there is a Creator and this is our prime reality.  This is our reason and explanation for our worldview in its entirety. 

One of the primary differences is in an absence of self-reliance for answers but rather a dependence on the hope of our God.  “Human purpose will not be self-determined by any person, community, nation or multinational group but will be predetermined by God” (Sire, 2004, p. 55).

So unlike many secularists that proclaim a worldview is simply the by-product on an environment the Christian worldview declares something greater than surrounding knowledge is at work. The Christian worldview states that since there was something before anything then being must come before knowledge as a natural order of reality.

Make no mistake there are in fact many intricacies within the Christian worldview and this can somewhat be attributed but not limited to varying denominational doctrines as well as an individual’s experience within the Christian worldview.  The foundation remains secure and under the unified conviction that God is really what is real or the prime reality.  Whether it be the views of James Orr, Herman Dooyeweerd, Ronald Nash or any of the Christian thinkers we find a unified effort to draw away from human reasoning and intellect as a foundation but rather a byproduct of the created world around us.  “Moreover, people – each individual and all of them together – are who God has made them to be, not who they think they are or declare themselves to be” (Sire, 2004, p. 55).  Here God creates the world we live in and man lives according to a creator’s will, rather than man conjuring a world around him and becoming a god unto himself.

This leads us to the primary Christian worldview understanding of ontology coming before epistemology.  God will declare this many times for us throughout biblical history but the most revealing display of ontology before epistemology comes from the “I AM” conversation with Moses.  “God said to Moses, ‘I am who I am. This is what you are to say to the Israelites: ‘I am has sent me to you’” (Exodus 3:14, NIV).  In this statement there is the claim of omnipresence and absolute sovereignty.  I AM is both the Alpha as well as the Omega and everything in between standing outside of time. The Christian worldview understands God in this light and therefore we make our claim that something has been here first and therefore everything else must follow after that event which includes being.

Removing man’s perceived abilities and attributes by accepting that humanity has been created with a design in place, which includes reasoning and conceptualizing, makes room for the claim of ontology before epistemology.  “Epistemology is predicated on the nature of what is, not on an autonomous ability, human reason disengaged from God. Moreover, there is no dichotomy between religious knowledge and secular knowledge” (Sire, 2004, p. 55).  The Christian worldview acknowledges secular knowledge in the same light as religious knowledge because we have come to know our prime reality.  So knowledge regardless of its perspective arrives from the same origin.

If humanity is created then so are all the components that comprise the human world.  With this worldview there is a basis for acknowledging that a created thing cannot take credit for a creator’s work.  The Christian worldview’s case for ontology before epistemology can be found in the work of Christ.  For he was with God (the I AM) in the beginning and because of this all things find their being in him.  “You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being” (Revelations 4:11, NIV). From the first to the last writings about the Christ we find Jesus at the center of why being comes before knowing.  In the end the difference between these worldviews is found in which man receives credit for the “something” rather than the “nothing”.

References:

Cosgrove, M. P. (2006). Foundations of Christian Thought: Faith, Learning, and the Christian Worldview. Grand Rapids, MI: Kregel Publications.

Grand Canyon University. (2010). Historical, Philosophical, and Epistemological Considerations in Developing a Worldview. Phoenix, AZ.

Sire, J. W. (2004). Naming the Elephant. Downers Grove, IL: InterVarsity Press.

When is Knowing not Knowing?

Do you not know?

When knowing God is phrased as a question like, “Do you know God?”  The answer is often left alone without further scrutiny.  This is appropriate for even the most religious of individuals and it almost always carries the ring of familiarity to it which furthers comforts us.  Sometimes we will encounter an unfamiliar and therefore uncomfortable answer to the question of knowing God.  Many are comfortable with knowing God through the Gospel of Jesus Christ or even the simplistic answer of the Bible.  This in contrast to the understanding of knowing God through general revelation as one can peer into the vastness of space and simply know that there is a God. 

The first misunderstanding in knowing God through general revelation is in that there is a blurred distinction between knowing God and salvation.  These two concepts get meshed together and for good reason because if one is to be saved he or she is in need of a savior.  The two seem to walk hand in hand and thus many argue that to know God is to be saved by Him.  The flaw in this logic is that it appears to be inconsistent with Scripture, our ultimate authority.  “The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them” (Romans 1:18-19). 

It appear that one can indeed know God as He is made plain to us and yet still have the wrath of God waiting.  “It appears here that the wrath of God is revealed not to those who are ignorant of the truth, but to those who already know the truth, however imperfectly” (Oden, 1998, p. 58).  So even for the Gnostic who claims there is a God this appears to insufficient for salvation.  While general revelation has value in showing God to the world in such a way as to leave man without an excuse this same knowledge is not the means to salvation.  This is a distinction that must be made clear in order for general revelation to have its proper role in the world let alone within theology. 

            The old song lyric, to know him is to love him, makes for a good song and an even more popular saying but simply poor theology.  This is primarily due to our view on knowing someone or something as we have becomes a scientific based society.  When our curiosity is peaked we take our curiosity and place it under a microscope and begin examination and research until we are intimate in our understanding of the new phenomena.  “God is subject not object also means that there is a great difference knowing God and possessing propositional knowledge about God” (Grenz, 2000, p. 49).  We cannot place God under a microscope and therefore our knowledge of Him does not come by human means.

            We see even a distinction in the definition of knowledge.  This is vital in our ability to gain proper perspective in revelation versus relationship.  To know God does in fact represent an intimate knowledge and relationship and yet propositional knowledge is so prevalent that mob mentality usually dictates what people know or do not know. 

“By way of analogy, one can marvel at the Pietà in the Vatican, be impressed with the exquisite execution of the sculpting and its lifelike qualities, and conclude that the artist was a true master. However, even with the trained eye of an art historian, careful scrutiny of this masterpiece does not by itself inform the viewer of the identity of the artist” (Hoffmeier, 2000, pp. 20-21).

Although the world around us screams that there is a Creator and He is God that does not mean He is your God and this is the line drawn in the sand. 

            So when is knowing not really knowing?  This is one of the primary reasons we have labeled these revelations general.  Through Scripture we see the difference time and time again as we realize that God is a relational being and knowing Him is only the beginning to loving Him much like a first date with a future spouse.  Should general revelation be given more than its intended parameter then we could see the making of several gods as everyone could claim to have learned of God by different revelation.  This is why it becomes imperative to not only know God but to be known by God as He reveals Himself as He is not as we perceive.  This in contrast to the understanding of knowing God through general revelation as one can peer into the vastness of space and simply know that there is a God and yet never be known by God. 

References:

NIV Study Bible. (2011). Rapid Falls, MI: Zondervan.

Grenz, S. J. (2000). Theology for the Community of God. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co.

Hoffmeier, J. K. (2000). "The Heavens Declare The Glory of God": The Limitis of General Revelation. Trinity Journal ns 21 no 1, 17-24.

Oden, T. C. (1998). Without Excuse: Classic Christian Exegesis of General Revelation. Journal of the Evangelical Theological Society 41 no 1, 55-68.

What is Theology?

            There are two questions that seemingly cannot be avoided when almost anything is at topic.  What is it and what does it do?  We will not only define what theology is we will also go one step further explain what it does.  This will help us gain a more complete perspective as there are many things we may know about and yet not know what they do.  Many of us know what microwave is but cannot explain how microwaves warm our food.  We can reason from our own experience that microwaves makes cold things warm or even dangerously hot.  Rather than a disciplined field of study theology can be reduced to little more than Bible reader.

Theology is not the reading of the Bible over and over again until something fancy finally sinks in as some may see it.  “When we move beyond mere haphazard reflection on face and consciously seek to articulate our beliefs systematically, we step into the discipline called ‘theology’” (Grenz, Theology for the Community of God, 2000, p. 1).  Much like the saying, if you were this easy everyone would do it, theology is indeed a discipline.  Any field of discipline requires disciplined participants and theology is no different.  “The word itself is formed from two other Greek terms, theos (God) and logos (word, teaching, study). Hence, etymologically ’theology’ means ‘the teaching concerning God’ or ‘the study of God’” (Grenz, Theology for the Community of God, 2000, p. 2).  To truly grasp what theology is the terms teaching and study must be allowed to convey their original meanings.

            Now that we have a working definition of theology in place we can concern ourselves with what this discipline actually produces.  The theological task is to defend the Christian faith, teach and instruct others to maturity, and promote understanding within the church.  It is important to reiterate that the discipline of Protestant theology is squarely focused on the teachings of the Bible. 

“The declaration that the Spirit speaking in or through Scripture is our final authority means that Christian belief and practice cannot be determined merely by appeal to either the exegesis of Scripture carried out apart from the life of the believer and the believing community or to any supposedly private (or corporate) ‘word from the Spirit’ that stands in contradiction to biblical exegesis” (Grenz & Franke, Beyond Foundationalism, 2001, p. 65). 

Therefore theology can never move beyond the teachings of the Bible nor can the discipline be used to promote ideals that are not in accordance with the Bible.

            Having this as a foundation is vital to understanding the discipline as one of the primary tasks of theology is to make a defense against ideas outside of the Scriptures.  Some may think of opposition coming from the atheist or perhaps even some kind of a satanic attack but the attack is usually an inside job.  Therefore, much like the interaction we find between Jesus and Satan himself the theologian may find themselves in discussion with others that are keenly aware of what the Scriptures say.  On the opposite side of this spectrum are those that study the Word but do not recognize the scarlet thread throughout the Bible.  "You study the Scriptures diligently because you think that in them you have eternal life. These are the very Scriptures that testify about me, yet you refuse to come to me to have life" (John 5:39-40).

            This same standard is useful not only for a defense against opposing philosophies but in teaching the Christian faith.  Since the times of the very early church there have been efforts and roads paved for the establishment of the Bible's authority rather than rules taught by men.  "The elevation of sola scriptura effectively set the agenda for what became Protestant antitraditionalism, at least as it characterized the Protestant attitude toward the theological developments in the first 1500 years of church history" (Grenz & Franke, Beyond Foundationalism, 2001, p. 99).  Scripture alone was the battle cry and with the Bible firmly holding its place of authority a consistent pattern of teaching can be delivered.

            The mature Christian thinker has always sought after depth and a desire to always have an answer for anyone who asks the reason for the faith that they have.  Never wanting to be divisive or lured away the Christian thinker is weary of using terms like reason with faith.  Reasoning carries with it memories of the trouble the Gnostic movement caused within the faith so many years ago or one recalls the attack on the church during the Age of Enlightenment.  Theology clears the way for the Christian to travel towards maturity by the same tool of reason so many seem to fear.  "While it is true that faith is above reason, there can never be any real disagreement between faith and reason, since it is the same God who both reveals mysteries and infuses faith, and who has endowed the human mind with the light of reason" (McGrath, 2011, p. 31).

In summary, what is theology and what does it do?  Theology is the discipline of studying, teaching and interpreting the words of God.  Theology places the shield of faith in the believer's hand for the defense of their faith.  Theology wraps the belt of truth around the believer's waist as they stake their stand.  Theology places the helmet of salvation on the head and mind of the believer as they set the thoughts on things above.  Just like the full armor of God, theology can simply be an object that appears useful or it can be put on and used in order to fulfill the purpose of its design.  While there are different pieces to the armor of God there are also different forms of theology but in the end both have their common purpose.  Rather than a disciplined field of study theology can be reduced to little more than Bible reader.
References:

NIV Study Bible. (2011). Rapid Falls, MI: Zondervan.

Grenz, S. J. (2000). Theology for the Community of God. Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co.

Grenz, S. J., & Franke, J. R. (2001). Beyond Foundationalism. Louisville, Kentucky: Westminster John Knox Press.

McGrath, A. E. (2011). The Christian Theology Reader. Walden, MA: Wiley-Blackwell.

No wonder it passes understanding... I don't get it

Spiritual Growth - God's Peace vs. the World's Peace

Peace is a significant topic for people today. Peace is desperately desired by virtually everyone, yet obtained by so few. The irony of this condition, however, is that peace is attainable only if a change of perspective and a willingness to explore what true peace is takes place for a person. Perhaps the most challenging aspect of this endeavor is that while the Bible clearly teaches comprehensively about peace, most people look to culture for their understanding of peace. This lecture will work toward a biblical understanding of peace.

God's Peace

There is so much in the Bible regarding peace that it is difficult to know where to start, and certainly not every aspect can be covered here. Perhaps the best place to start is with the New Testament. Among the many places in the New Testament, there are four verses that help elevate the conversation of peace to an otherworldly status−meaning it runs counter to what the world teaches about peace. The first is Matthew 10:34. Jesus said, "Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword." Right away it is clear how worldly peace differs from Jesus' peace. For millennia, people have understood peace as the absence of conflict−at least to some degree. But here Jesus claimed that this kind of peace is not true peace at all. His point is that His presence will not be an end to conflict in the world, but a cause of it−a reality that has continued for centuries. The reason for this is that people fail to understand that true peace starts with God. Jesus is the source of that peace. His life, death, and resurrection ended enmity between people and God for those who accept it. Peace with God is true peace. But Jesus' arrival on the scene is not met with joy from all. And that is where the "sword" comes into play. The sword divides, and Jesus clearly divides people into those who put their faith and trust in Him (receiving peace) and those who do not (those who ultimately receive wrath). See Romans 1:18, for instance, or Jesus' teaching on the sheep and goats in Matthew 25:31-33.

Second is Luke 2:14. Here the host of heaven said something that is mostly familiar to anyone who has ever received some Christmas cards. But there is a twist in this verse in the English Standard Version and the New American Standard Version that is usually excluded from the cards which, again, causes division and angst. And, most people are unfamiliar with it−the last few words of the verse. They said, "Glory to God in the highest, and on earth peace among those with whom he is pleased!" Notice in the verse that the "peace" is reserved only for those on whom God is pleased. This is a difficult teaching, mostly left off the Christmas cards, but the Bible clearly instructs that peace is reserved only for those who embrace God and believe in Jesus (Hebrews 11:6). The popular bumper sticker may be corny, but it is theologically correct: "No Jesus, No Peace. Know Jesus, Know Peace." Putting the last part of the Luke 2:14 verse on a Christmas card would invite debate and division, but it would certainly be more accurate in regard to true peace.

Third, consider what Jesus said in John 14:27: "Peace I leave with you; my peace I give you. I do not give to you as the world gives." There is no more clearly articulated teaching that proclaims that the world's idea of peace, whatever it is−absence of war, financial security, popularity, good looks, a great family, an envious career, a cool car, an esteemed Facebook profile−this peace is not true peace. The only true peace comes from Jesus. His love, mercy, redemption, sacrifice, and teachings are the only peace that is real and that lasts.

Fourthly, Jesus made this radical claim about peace in John 16:33: "I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world." The world tells anyone who will listen how to have peace. Yet Jesus would laugh at this notion. According to Him, He is the only arbiter of peace. What He taught His disciples on this last night before His crucifixion is radical: the world holds no hope or peace or contentment. Yes, there are some pleasant, fun, and enjoyable things and encounters found on the earth. But ultimately, the earth and its "treasures" are perishing and do not bring ultimate peace or satisfaction. Jesus is the only one who overcomes this emptiness, the only one who provides peace.

This teaching on peace is evident and practically applied in virtually all of the letters that the Apostle Paul wrote in the New Testament. Contained in the salutation section of 11 of his 13 letters is the greeting "grace and peace" to his readers. (Only in 1 and 2 Timothy is the greeting worded a tad differently: "Grace, mercy, and peace to you"−yet the theological significance that is about to be explicated remains for the Timothy letters as well). The order of the words is no accident. Paul understood and taught through this greeting that if the grace of Jesus is not first present and received, then there is no peace. What Jesus taught−that the world alone cannot offer peace−is affirmed by the Apostle. Peace only comes through a relationship with Jesus. It does not take a sociology degree to understand how counter-cultural this teaching is. But neither can its truth ultimately be denied. C. S. Lewis, though not the only one who understood this tenet, explained it beautifully by writing, "Recently (although the outward condition of my life has not changed for the better) it has pleased God to pour into my soul great tranquility−I may even say gaiety. I give thanks not without apprehension as one who keeps firmly in mind that salutary observation in The Imitation of Christ 'remember in Grace what you would be without Grace'" (Lewis & Calabria, 1988 p. 41). Notice that Lewis did not measure peace by the outward condition of his life, as the world so eagerly teaches. Lewis had truly found the peace that only Jesus provides.

Continuing a little more with Paul, there are two other verses of his to be considered (among the many). For instance, in Romans 5:1 he wrote, "Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ." Paul affirmed what Jesus had already taught during His life on earth: that first and foremost, peace with God is where true peace reigns. Without a reconciled relationship with God (i.e., an end of enmity with God), there is no peace. Only after the chasm each person has with God is bridged, will peace in the rest of life be possible. Paul further wrote in Romans 8:6, "The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace." The flesh in this case is a way of saying that the worldly desires of humans cannot bring peace. Only a life guided by Jesus is one that is eligible for true peace.

One of the most profound chapters for Paul's teaching on peace comes in Philippians 4. It seems that the entire chapter has peace as the thread that runs through every bit of the teaching, from his admonishment to Euodia and Syntyche to get along, to his teaching on contentment (peace and contentment are companion conditions−it is difficult to have one without the other), to the fact that God meets all of his needs, whatever they might be. And contained in the midst of all this teaching is the renowned verse, "And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus" (Philip. 4:7). This magnificent peace, Paul claimed, comes as a result of a person who rejoices in his or her relationship with Jesus and prays to Him fervently.

Peace is found in the Process

Certainly one of the most challenging aspects of finding peace is how people react to and handle life's trials, tribulation, and suffering. But Scripture does not shrink away from teaching that even when life is at its most difficult, peace can still be had as a result of the faith-relationship one has with Jesus. Consider James 1:2-4, which states: "Consider it pure joy, my brothers and sisters, whenever you face trials of many kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything." This is not just teaching about faith and perseverance, but it is also teaching about finding peace and purpose in spite of difficulties. What James taught is antithetical to the way the world views peace. The peace promoted by the world only comes as a result of prosperity and ease. But James (and other New Testament writers) insisted that peace is not found in results, achievements, successes, comfort and ease, but rather−with Christ−peace can be found and experienced in the process, in the journey of life, even when the journey is tragically difficult. Peace, hope, patience, and perseverance "developed" in the midst of comfort, ease, and pleasant circumstances is unreliable−nonexistent, really−because it is untested. God cannot help a person develop patience, for example, if that person is never in circumstances that demand he or she be patient. Again, it must be noted that true peace is not the absence of turmoil, but the presence of God. Swindoll (1998) said it this way: "Peace is that calm of mind that is not ruffled by adversity, overclouded by a remorseful conscious, or disturbed by fear" (p. 431). Jesus is the only one qualified and powerful enough to provide such peace. To be fearless, guiltless, and unruffled is only possible through something greater than the world: Jesus.

This introduces one of the most important aspects of biblical peace as opposed to worldly peace: understanding that God desperately desires for His people to find peace in the process and journey of life, not in results and achievements. Again, this is quite antithetical to worldly thinking about peace (and contentment and joy as well). Boa explained it this way:

In a culture that promotes instant gratification, it can be wearisome for us to wait patiently for God's timing. Many of us are tempted to bypass grace and take matters into our own hands as we seek some [worldly] method, technique, seminar, or experience that will give us the results we want when we want them. But we are as incapable of changing ourselves through our own efforts as we are of manipulating God to transform us more quickly (pp. 258-259).

That peace is found in the process and journey instead of results makes sense once it is realized that the only way this happens is to depend on God. Again, God is the key to peace. Boa (2001) called the Christian life a "step-by-step process" in which the results are not the responsibility or concern of the disciple, but the results belong solely to God (p. 257). This is consistent with Paul's teaching in 1 Corinthians 3:6: "I planted the seed, Apollos watered it, but God made it grow." People are called to be obedient to the process; God will take care of the results. Yet again, a notion that is totally at odds with worldly thinking. In his own unique way, Lewis says the same thing with great simplicity and pizzazz: "I care far more how humanity lives than how long." (Lewis, 1970, p. 311).

Living in the Limen

For the Christian, the idea of being obedient to the process instead of living for results is their version of living in a liminal space. The limen, or liminality, means that one lives on the threshold−never quite in the next place but never quite out of the other place. Liminal space can be described as "in-between-ness." For the Christian this is best understood as what Gordon Fee called the "already but not yet" of the person who is a part of the Kingdom of God here on earth (2009). The "already" is the fact that through Christ, the Christian has victory over sin, hell, and death (cf. 1 Corinthians 15). The "not yet," however, is the fact that Christians still live in a fallen world in which sin is rampant. The Christian lives with the guarantee of victory, but does not yet enjoy the full force and "heaven" of that victory. The Christian is living "in between," in the "already but not yet." Paul described this phenomenon his way by writing in Philippians 3: 18-21:

For, as I have often told you before and now tell you again even with tears, many live as enemies of the cross of Christ. Their destiny is destruction, their god is their stomach, and their glory is in their shame. Their mind is set on earthly things. But our citizenship is in heaven. And we eagerly await a Savior from there, the Lord Jesus Christ, who, by the power that enables him to bring everything under his control, will transform our lowly bodies so that they will be like his glorious body.

It is easy to detect the "already but not yet" tension in this passage. The Christian's citizenship is in heaven, but for now they must live on earth which is filled with sin. And so, the Christian eagerly waits. He or she is in the limen.

Living in the limen is not something that anyone (even Christians) in America are necessarily happy about. Social science research has shown that the United States is considered a "low-ambiguity tolerant" culture (DeVito, 2006, pp. 43-44). This means that most Americans are not comfortable with uncertainty, and living in the limen is rife with uncertainty. There is a feeling of security in results and achievements that is not necessarily present when living instead in obedience to process. A. W. Tozer had a wonderful way of describing the feeling of in between-ness in which Christians live:

A real Christian is an odd number, anyway. He feels supreme love for One whom he has never seen; talks familiarly everyday to Someone he cannot see; expects to go to heaven on the virtue of Another; empties himself in order to be full; admits he is wrong so he can be declared right; goes down in order to get up; is strongest when he is weakest; richest when he is poorest and happiest when he feels the worst. He dies so he can live; forsakes in order to have; gives away so that he can keep; sees the invisible, hears the inaudible and knows that which passeth knowledge [peace; Philippians 4:7] (as cited in Boa, 2001, p. 260).

Conclusion

Real peace is not something the world is familiar with. But the world desires real peace. There is one source the world can discover it: from the people of God themselves; the disciples of Jesus living in obedience, in the limen, and doing so through the Bride of Christ, the Church.

References

Barker, K. (Ed.) (1995). The NIV study Bible. Grand Rapids, MI: Zondervan.

Boa, K. (2001). Conformed to his image: Biblical and practical approaches to spiritual formation. Grand Rapids, MI: Zondervan.

DeVito, J. (2006). Human communication: The basic course. New York: Pearson.

Fee, G. (2009). God's empowering presence: The Holy Spirit in the letters of Paul. Ada, MI: Baker Books.

Hooper, W. (Ed.) (1970). God in the dock: Essays on theology and ethics. Grand Rapids, MI: Eerdmans.

Lewis, C. S. (1979). Selected literary essays. (W. Hooper, Ed.). Cambridge: Cambridge Press.

Lewis, C. S., & Calabria, D. G. (1988). Letters: C. S. lewis, Don Giovanni Calabria: A study in friendship. (M. Moynihan, Ed.). Ann Arbor, MI: Servant Books.

Swindoll, C. (1998). Swindoll's ultimate book of illustrations and quotes. Nashville, TN: Thomas Nelson.

Lectio Divina

          For this week's journal entry I chose the fifteenth Psalm.  This is a particularly short Psalm and with my work and family schedule it was an appropriate choice in order to give the proper effort.  The Word of God always surprises me in one way or another.  Sometimes it is the content itself that simply stands out as obvious and convicting at other times the marvel of specific conversation reaches out to me from the pages.  This experience was no different as it became clear that my reading of the Word is insufficient and then this was reaffirmed in the most gentle of ways. 

            "Lord, who may dwell in your sacred tent? Who may live on your holy mountain?" (Psalm 15:1)  There is nothing that makes sense to my understanding why this sentence read completely different than it ever had before.  The question just continued to be asked in my head during and after each read through.  Usually the things that stand out to me are statements like the next verse that tell us only the righteous or those who are blameless.  These immediately convict me to guilt as there is a part of myself that believes that this righteous life is not too far from my grasp.  Yet, the crushing realization of a life that is falling short settles in pretty quickly. 

            The question becomes all the more convincing as I wonder sincerely who could possibly live in God's sacred tents or on His mountain?  It amplifies the principal of God's grace and that it was ever present in the Old Testament era as well.  Without a Savior, without a redeemer and an advocate how could I even hope to live in His tent?  It is holy and perfect and free from the things that plague my very nature.  It is hard to put into words just how important it is to be grateful for not just the things that I have or even for my family but that I have this exact hope that I too will be in that tent and on that mountain because of my redeemer Jesus who is my Lord.

Spiritual Discipline

This is a small paper I rushed to turn in.  Frustrated after a long week I simply procrastinated on a paper about discipline!  Any who my professor actually ended up liking it so I am going to throw it up here.

History of Spiritual Disciplines

            The quest for spiritual maturity is not accomplished simply by aging.  Every follower of Jesus Christ is on this quest whether or not it is acknowledged as we, like fruit bearing trees, must continue to grow.  This is not unique to the Christian faith nor is it some mystical religious experience.  It is life under the lordship of Jesus the Christ just as the individual who is outside of Christ lives a life under no or a different lordship.  In this paper we will examine the origin and effect that the spiritual disciplines have on this Christian life.  Regardless of talent or coordination no one has ever mastered riding a bicycle without failing first.

            Spiritual disciplines have existed as long as there has been Spirit and we find our first example of discipline given to us by the Spirit found in Genesis.  “Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters” (Genesis 1:2).  From the beginning we see a patient Spirit waiting for the formation of the earth to be complete and for humanity to be created.  There are a number of traits or activities that are labeled as spiritual disciplines but since we are starting in the beginning we will examine some of the first disciplines to develop. 

            Prayer or communication with God has been the lifeline for the followers of the Almighty God since the beginning.  From Moses to Daniel prayer is a discipline that not only enriches the individual but builds the spiritual bridge between the divine and humanity.  The form of communication with God has remained unchanged in many aspects as the believer today can speak with their God just as the forefathers of our faith once did.  We find in Scripture a direct communication line with a few select individuals in history but even those individuals would commit themselves to a prayer life.  The best example is found in Jesus, the Son of God as He certainly could have spoken to His Father face to face but showed His disciples the power of prayer.  “The Gospels relate that he was fasting (Matt 4:2; Luke 4:2), which naturally included prayer, and probably for the sake of dealing with the constant barrage of temptation” (Hardin, 2012, p. 221).

            It should be noted that although Jesus had access to scores of angels and divinity itself He chose to show humanity how to love God and each other through these disciplines.  This again could have been accomplished through a show of supernatural power that left His audience in awe of His mighty power.  Instead Jesus would go to quiet places where He could be with His Father and be encouraged and refreshed.  This is an activity we can all share in without having access to scores of angels or even an ability to walk on water.  “The gospels show us that Jesus regularly sought solitude, particularly before and after important events. He began his ministry in the desert, and ended his ministry in Gethsemane with times of solitude” (Vos, 2012, p. 105).

            Few have been able to grasp the importance and effect spiritual discipline has on the follower better than the Apostle Paul.  The Apostle Paul describes this process to everyday life in a series of small parables comparing our own spiritual formation through the process of discipline.  He instructs us to run the race with the purpose of winning that race and then he explains to the reader what it takes to do so.  ‘Therefore I do not run like someone running aimlessly; I do not fight like a boxer beating the air. No, I strike a blow to my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize” (1 Corinthians 9:26-27).  We all want to be like Mike (Jordan) until we see his work ethic that he incorporates with his gifts from God.

            Until the importance of spiritual discipline is understood there will be few that venture into the uncomfortable path of growth.  Charles Spurgeon once said, “I must take care above all that I cultivate communion with Christ, for though that can never be the basis of my peace - mark that - yet it will be the channel of it.”  We need not be as eloquent as Spurgeon but we do need to come to some concrete realization of our need for discipline and the practice of spiritual disciplines in our walk with God.  Any meaningful relationship is a treasured gift and it continues to grow as we continue to invest ourselves in expressing our gratitude and appreciation for this gift.  Regardless of talent or coordination no one has ever mastered riding a bicycle without failing first.