theology

A Theology For Planning

A plan for the future is always a challenge, especially when it deals with money. The former CEO, Alan Schwartz of defunct investment bank Bear Stearns was apparently delusional in March 2008 when he stated that things were going fine with the faltering investment bank:

“Bear Stearns’s balance sheet, liquidity and capital remain strong… Our liquidity position has not changed at all, our balance sheet has not changed at all…

Less than two days after Schwartz spoke these words, Bear Stearns filed for bankruptcy.

How can someone be so off, delusional, and even dense? No wonder nobody wants to trust governmental or business leaders these days. With stuff like this going on, who wants to? When things are going well or when things are going bad there has to be a plan for the future.

Many of us like to think we have a plan, but do we really have a sound plan for our futures? Continue Reading…

worship

Age Segregation in Church

In the last 30 years, age-segmented worship was an unforeseen effect of the contemporary worship movement within Christianity. What has developed in many (not all) churches are two worship services. A traditional service with older adults and a commentary service with younger adults. This results into a type of age segregation in congregations.

Rev. Tullian Tchividjian the pastor of Coral Ridge Presbyterian Church, TN is one ~~successful~~ example of a leader who end years of age-segmented worship in his churc.h This process was not easy for Tchividjian, but he gives us an important reality of age separation in worship:

The primary reason, though, that stylistic segregation in worship shrinks our souls is because it prevents us from knowing God deeply. The only way to know him deeply is to have many different types of Christian people in your life, since each person will help to reveal a part of God that you can’t see by yourself. This means the great tragedy of segregation isn’t so much that we see less of each other but that in separating from each other we see less of God. All of us need other lights than our own to see more of his myriad facets.

Will we see a reversal of age segregation in worship services in churches in the United States?

Most likely, we will not see a drastic change. However, you will see a large minority of churches in the next 10 years beginning to have blended worship. Robert Webber, considered the father of modern blended worship, proclaimed in several books that the way to enrich our worship is through both the proven practices of our shared historical Christian heritage and modern approaches to worship.

Leonard Sweet, professor and author, continues to speak about the four keys to worship that is passionate and connects the people. No matter what the worship tradition, churches that are reaching people are doing four things “EPIC”:

Experiential – worshipers encounter the Divine
Participatory – worshipers do more than sit
Image Based – symbols and images are used
Connective – the worship connects people to people and people to God

At my church, we continue to slowly employ various forms of authentic Christian worship and music. We sing contemporary songs, hymns, responses, pray printed prayers, pray in silence, pray informally, gather, hear the word, use multimedia, use different ways to receive communion, use organ, piano, guitar, bass, choir, song leaders, and use a diverse mix of worship styles. It is a tension of beloved methods of worship and new.

The future of American churches depends on how church leaders can adapt and worship in authentic ways and not use gimmicks. Remember, Christ commanded us to make disciples, not converts. The glam of emotionally charged, arm twisting, and entertainment based worship tends to produce converts. We need richer worship practices.

People want to experience God. People want to have spiritual encounters with God and that can be done by including everyone: young, old, youth, children, black, white, gen-X, gen-y, and Baby Boomers. Let us end the segregation in worship by having a rich, diverse, and authentic worship that praises God and feeds the worshiper.

sacrament

Guest Blogger: Tripp Hudgins the AngloBaptist

Part III: Sacrament vs. Ordinance: Guest Blogger, Tripp Hudgins (AngloBaptist). Check out Part I & Part II.

Alan generously asked me to participate in this blog series on Baptist sacramentality and immediately I said yes. I wanted to chime in. But it took me a while to figure out how I could share my thoughts. As a baptist, I think the testimony might be the best mode of communication in this instance. I hope you will all bear with me.

I was in seminary listening to a lecture on the Eucharistic Prayer, that traditional prayer that many denominations use when celebrating the Lord’s Supper. We were walking through some of the history, form, and theological function of the prayer and when we got to the epiclesis I had an epiphany. Really, one hopes for an epiphany at the epiclesis, but how often does that happen? And yet, there it was. Whammo!

The epiclesis is the part of the longer Eucharistic Prayer (aka anaphora) where the presider (priest or pastor, typically) prays for the Holy Spirit to be present in the elements at the table. I was listening with Baptist ears on as my Episcopal professor explained the historical use of this prayer. I was on the lookout for magical thinking, or mechanistic ballyhoo. None. Zilch. Nada. Then…Then it hit me.

Hold on! What are all the elements present at the table for communion? Bread, wine (or juice), a presider of some sort, and, well…the people. The gathered faithful, The Body of Christ, are present at the table of the Lord! Don’t baptists believe that the Holy Spirit transforms us? Don’t we believe that we are somehow renewed by the power of the Holy Spirit? Don’t we pray that God would be present in our hearts? Isn’t this the same thing? Is this baptist sacramentality?

Baptists

Early Baptist Use of Sacraments

Much to the ignorance of many modern day Baptists, the word “sacrament” or sacraments was used by Baptist framers in their creeds and confessions. Yes, I said it. I used the words “Baptist” and “creed” in the same sentence. Recent Baptist history upholds that Baptists are non-creedal, however it is clear that Baptists in the 17th and 18th centuries used creeds. Later, Baptists called these creeds “confessions of faith” as did many other protestant groups.

Baptists affirm the theological statements in the creeds but do not use them to be identified as a “Baptist.” But, some Baptists used

confessions of faith as creeds. This is the paradoxical nature of Baptists and their confessions of faith because their statements were directed at excluding other completing theologies. That is exactly what the creeds do, among with affirm what people believe. We receive the word “creed” from the Greek word credo meaning “to believe.” Clearly, the Baptists were using creedal statements and formulas, but many Baptists did not want to call these doctrinal statements creeds in reaction to the creeds of the Catholic Church and the Anglican Church.

Alright, on to the use of the word “sacrament” in early Baptist thought and writings. William Joseph McGlothlin compiled a collection of early creeds and confessions of faith that our modern day Baptist life is modeled from. McGlothin’s, Baptist Confessions of Faith, was written in 1911 is a very helpful source book to understand how Baptists used “sacraments.”

The following are excerpts from, Baptist Confession of Faith, of the “English” living in Amsterdam in 1614, who desired to correct John Smyth‘s “errors” :

sacrament

Sacrament or Ordinance? (Part 1)

Recently, Karen Bullock, professor Christian heritage and director of the Ph.D. program at the B.H. Carroll Theological Institute, commented on Baptists celebrating their 400 year anniversary by saying, “…several theologians across the past half century have advocated that Baptists reconsider both the terms and meaning of sacramental acts…Some of this thinking re-engages the sacramental notions of churchly acts and ordinances…”

Over the past few years, I have been actively involved in reading confessions and writings of early Baptists who saw a theological strengthening in the acts of baptism and communion. Normally, to contemporary Baptists, the word “ordinance” is used over “sacrament.” This was done to avoid the Catholic understanding of “sacrament” and to avoid any hint of works related faith. However, over the next few weeks and months, I will present scholarly and lay research on the case for strengthening sacramental language among Baptists.

Indeed, the word sacrament was used among Baptists in the 16th and 17th centuries. However, “ordinance” stuck in favor of Zwingli’s view of baptism and communion. Even modern British Baptists use the word “sacrament” when they speak of baptism and communion.

I found this little bit of encouraging research that opted to spiritually understand what happens at communion. The 1689 London Confession of Baptist Faith, states:

trinity

Once Upon A Time…

…there was a woman who set out to discover the meaning of life. First, she read everything she could get her hands on–history, philosophy, psychology, religion. While she became a very smart person, nothing she read gave her the answer she was looking for. She found other smart people and asked them about the meaning of life, but while their discussions were long and lively, no two of them agreed on the same thing and still she had no answer.

Finally, she put all her belongings in storage and set off in search of the meaning of life. She went to South America. She went to India. Everywhere she went, people told her they did not know the meaning of life, but they had heard of a man who did, only they were not sure where he lived. She asked about him in every country on earth until finally, deep in the Himalayas, someone told her how to reach his house–a tiny little hut perched on the side of a mountain just below the tree line.

She climbed and climbed to reach his front door. When she finally got there, with knuckles so cold they hardly worked, she knocked.

christians

Is Western Christianity Suffering From Spiritual Amnesia?

This is part of a post by Diana Butler Bass, “Is Western Christianity Suffering From Spiritual Amnesia?”

In the 1990s, I taught history and theology at an evangelical college, a place where the students were serious young Christians. One day, lecturing on the medieval church and the Crusades, I explained how in 1095 Pope Urban II launched a holy war against Muslims. Most of the students took notes. One young woman, looking very worried by the idea of Christians starting a war, shot up her hand. “Professor,” she began, clearly wanting to blame Roman Catholics for the affair, “what did the Protestants say about this?”

“Well,” I answered slowly, “there were no Protestants in 1095.” I did not have the heart to tell her that Protestantism would not exist until more than four hundred years later.

Puzzled, she blurted out, “But where were they?”

The best quote of the article:

At the present juncture of history, Western Christianity is suffering from a bad case of spiritual amnesia. Even those who claim to be devout or conservative often know little about the history of their faith traditions.

So true. Especially for Baptists. We think we are the only church to exist since the time of Christ. I bet you 20% of Baptists think John the Baptist was the first Baptist!

Bass continues:

Our loss of memory began more than two centuries ago, at the high tide of the Enlightenment. As modern society developed, the condition of broken memory — being disconnected from the past — became more widespread. Indeed, in the words of one French Catholic thinker, the primary spiritual dilemma of contemporary religion is the “loss and reconstruction” of memory.

via Is Western Christianity Suffering From Spiritual Amnesia? – Diana Butler Bass – God’s Politics Blog.

Jesus

Americans Feel Connected to Jesus

With the “fall of Christianity” threatening to end the faith as we know it (yeah right), The Barna Group conducted a study of 1,002 U.S. adults, discovered:

Two out of every three adults (67%) claimed to have a “personal relationship” with Jesus that is currently active and that influences their life.
While a majority of most demographic segments said they had such an active and personal relationship with Jesus, some segments were more likely than others to claim such a connection.
Women (72%) were more likely than men (62%) to do so.
Protestants were more likely than Catholics to cite such a relationship (82% versus 72%).
People who describe themselves as mostly conservative on social and political matters were far more likely than those who see themselves as liberal on such issues to connect with Jesus (79% compared to 48%).
And one of the most instructive findings was that the younger a person was, the less likely they were to claim to have an active and influential bond with Jesus. Specifically, while 72% of adults 65 or older and 70% of Boomers (i.e., ages 46 to 64) had such a relationship in place, 65% of Busters (i.e., ages 27 to 45) and only 52% of Mosaics (ages 18 to 26) did, as well.
A large majority of Americans (59%) also believes that Jesus gets personal in their lives, going so far as to feel their pain and share in their suffering.

via The Barna Group – Americans Feel Connected to Jesus.

Holy Week

What is so good about Good Friday?

Good Friday? How about Bad Friday, Black Friday, or Depressing Friday? If this is the day in which we remember Jesus suffering, bleeding, and dying on the cross, what is so good about it? The movie, The Passion of the Christ, in many ways, change the way we feel about Christ suffering. The graphic and bloody movie was a stirring portray of Jesus’ last hours. For some, Good Friday induces feelings of guilt, depression, and even remorse. Christians, on this day, truly feel a sense of sadness.

On this day of sadness, we wonder: Where did we get the term “Good Friday? There is no clear answer, but the word “good” and “God” mixed together in the English speaking world. For instance, the surname “Goodspeed” derives from “Godspeed”, which comes from the expression “God speed (with you)” The expression, “good bye” came from the phase, “God be with ye (you). Despite the origins of the phases, we don’t really feel “good” on Good Friday.

No matter what the origins of the phase comes from we cannot escape our feelings. Are we meant to feel guilty and depressed on Good Friday? We don’t feel “good” about Christ suffering. Are we meant to feel the pressure to be grateful of Jesus’ torment?

Christianity Today recently published an article that gives a good take on this day. John Witvliet explains why we should not punish ourselves:

Culture

The Theology of Lost

For the last few years, I have been a fan of LOST. I have watched ABC’s hit show with much excitement and also frustration. Unanswered questions and confusing story lines are the main focus of my frustration. Now that the show is in its final season, I have come to see the show not just as entertainment but also an exercise in story telling, debates in modern moral dilemmas, and reflection upon theological undertones.

Still, the show has been able to hold my attention by using cliff hangers that seem to stick closer to me than Juliet’s puppy love for Sawyer. In addition, J. Abrams and his crew are clever to used the internet and a gorilla marketing campaign to promote the show.

Clearly there are religious elements. The themes of good and evil have been present since Jack walked through the airport in episode one. The concept of “The Others” is almost cultist. Remote communal living, clear rules, secrets, protocol, and unquestionable allegiance to a leader lend to the mystique of the show. Theologically, the show is rich with symbolism. There are obvious religious references, but there are quiet ones as well.

I’m not the first to make the this connection. Several bloggers and ministers have commented on the theology connection. Here are my top 5 fascinating theological figures or themes in LOST:

Ash Wednesday

A Baptist Who Celebrates Ash Wednesday?

Huh? A Baptist who celebrates Ash Wednesday? That’s like an American celebrating Boxing Day. The two just don’t go together.

Despite the misnomer, Baptists do celebrate Ash Wednesday and Lent, especially this Baptist. Two of the classic Baptist distinctives is local autonomy and soul liberty. Each Baptist church has the freedom to worship however the church sees fit. Since we Baptists do not have a book of worship or order, like other denominations, Baptists are free to worship as they feel led. This, of course, does not happen in a vacuum. I have always believed that Baptists must be led by scripture, reason, tradition, and experience (the Wesleyan Quadrilateral) with scripture being the final authority.

Ash Wednesday marks the first day of Lent. The goal of Ash Wednesday is to reflect upon our humanness, our need for forgiveness, and our connection to Christ’s last days. These themes are symbolized by the imposition of ashes on the forehead, with the words, “You are dust and to dust you shall return…” during the worship service. In the Old Testament, ashes were a sign of penitence and mourning. Job was known for placing ashes upon his head to mourn the loss of his family.

Sure, Catholics do it, but that does not mean that we become Catholic if we receive ashes. We are merely participating in the greater historical liturgical practices of Christians. There is nothing magical about the ashes. You are not any more holy for participating in Ash Wednesday, but it is just another way to experience the presence of God in our lives in a symbolic way.

But, where did this act of worship and repentance on Ash Wednesday come from? Christianity Today provides some insight:

church membership, mission

The Mission of the Mission Statement

Mission statements are used by individuals, non-profits, companies, and even government. Mission statements are supposed to focus or clarify an organization’s purpose or outcome. It is easy for a mission statement to be confusing, too wordy, and just too long. Instead of mission statements empowering people, mission statements can be used as corporate propaganda to make investors feel like the company is working hard. Here are some examples of confusing mission statements:

“We have committed to synergistically fashion high-quality products so that we may collaboratively provide access to inexpensive leadership skills in order to solve business problems”

“It is our business to quickly maintain competitive sources while continuing to globally simplify virtual services.”

“We strive to globally provide access to multimedia based intellectual capital and efficiently simplify effective sources to stay competitive in tomorrow’s world.”

“Our mission is to collaboratively leverage existing high standards in content while promoting personal employee growth.”

What the heck does all that mean? Catch phases like globally, leverage, competitive… Katie Irons at Blogcritics.org offers some insight to mission statements:

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