Preaching An Offensive Gospel, Without Being Offensive

Yesterday I bemoaned the fact that I sometimes get much healthier instruction and encouragement from authors outside of my faith community than I do from authors who share my specific theological convictions. I do not rejoice in that particular experience. I find it distressing, to say the very least. But, it leads to a question: What is it about their writings that I find so encouraging, that I find lacking in authors/preachers from within the Churches of Christ? It is a fair question.

The issue I mentioned yesterday was that they make an unflinching defense of the gospel of Christ to confront not only their culture – but primarily of their own church community. Dietrich Bonhoeffer did not begin his journey by attacking Adolf Hitler – he was initially only interested in purging National Socialism from the German church (although, confronting Hitler directly was close behind). Lesslie Newbigin did not set out to attack the political system of England – he wanted to wake his church up to the idolatry that it had absorbed (although, you cannot attack idolatry without attacking the idol that inspires it). Os Guinness does not want to re-write the Constitution, he writes primarily to Christians in order to get them to follow the gospel of Christ (although, in so doing, we do have to take a serious look at the humanistic nature of the Constitution).

All three of these authors touch on and hover around a central theme – the gospel of Christ is at its core an offensive gospel. Not hateful, mind you, but offensive, yes.

The gospel is offensive to the modern, western, and in particular, American, culture. In our world the center is the self, the individual. Everything we do magnifies the individual. Life is all about ME! If I want it, I get it, no matter what it costs or how it deprives others of what they want. My personal happiness and my personal welfare eclipses every other concern. I can destroy the earth, I can ruin reputations, I can use derogatory and repugnant language, I can kill the unborn child in my womb, I can even change my biological birth gender – all because I am the king of my life and I can do whatever I want to do that makes me happy and self-fulfilled. To deny me that freedom is the worst crime that a person or a society can commit – it is a denial of my personal, individual, reign over my life.

Contrast that with the gospel. In the kingdom of God the community – the church – is the most important organism, and the individual only gains importance through that community. In the kingdom of God the other comes first, not the self. In the kingdom of God we die to ourselves and live for the other, and in particular, we live for Christ. In the kingdom of God the most important right we own is the right to relinquish all of our rights for the benefit and the promotion of the community. In the kingdom of God responsibility is as critical, if not more critical, than any supposed rights. In the kingdom of God no truths are considered “self-evident” – that is a fiction of the enlightenment. The only way we know truth is through the revelation of God himself. In the kingdom of God the most important symbol is not a flag or a gun or a piece of paper – it is a cross, the symbol of hatred on one side and divine love on the other. In the kingdom of God the only way to win is to lose, and the only way to live is to die. We ascend by climbing lower.

Bonhoeffer, Newbigin and Guinness all preach this gospel. They all make the same point, albeit in different ways and even though their message has been intended for vastly different audiences. It is only through this offensive gospel that a human can know his or her value, and it is only through this gospel that a bent and broken world can be healed. It is tough medicine – in a sense it is a medicine that actually kills the patient before it can restore the patient to a new life.

Exactly what the gospel proclaims in the pages of the New Testament.

So how is what I hear from authors/preachers within the Churches of Christ any different? What do I hear from our spiritual leaders?

  • We cannot tell the millennial generation to grow up and value the body of Christ as the preeminent reality because it might hurt their sense of individuality, and they might leave and go elsewhere.
  • We cannot tell the sexually degenerate or confused that there is one, single immutable truth about sexuality because it might scare them away from the church.
  • We cannot confront a hyper left-leaning or right-leaning political constituency with the reality that they have replaced their faith in God with an idolatrous belief in human reason for fear that they consider us crazed lunatics – or even worse, rabid fundamentalists.
  • We cannot confront an aging group of baby-boomers (and I am one) with the thought that the way in which they have used and abused the earth’s resources is in direct contradiction to the mandate in Genesis to husband the earth for fear that they might withdraw their necessary contributions to the church.
  • We cannot confront either Democrat or Republican with the gospel call to forsake all idolatrous nationalism for fear that we might be viewed as being unpatriotic.
  • We cannot preach the exclusive message of the gospel for fear that we will be considered hateful and prejudiced.
  • We cannot preach that there is one way, and one way only, to God and that is through the death of Christ. We cannot preach believer’s baptism because that is simply a dogma and is narrow minded. We cannot preach that there is only one church because that is sectarian.
  • On the other hand, we must preach inclusiveness, praise individuality, and above all, maintain the liturgy of the Church of the American Myth.

In short, what we need to preach is the insipid, watered down, meaningless pablum that we hear from every other religious organization that has swallowed Satan’s bait – hook, line and sinker. Oh, we will be popular, and I can list a number of congregations that are just busting out of their buildings to the point they have to have “multiple campuses” to demonstrate their popularity.

But, if I read the book of Revelation correctly, these are not of the church of Christ, even if they wear the name Church of Christ.

In preaching this gospel we cannot afford to be hateful, mean-spirited, ungracious. It is a command, not a mere suggestion, that we “speak the truth in love.” But is is simply un-loving to change the gospel into something that it is not. The apostle Paul had no hesitancy to know and to teach that the gospel is repugnant to a wide range of audiences – it is a stumbling block to Jews and foolishness to Greeks. The early martyrs, from Stephen on down, were not killed because they told everyone that they were quite all right. To Americans the gospel is “hate speech.” Because it challenges each and every one of us to die to ourselves and our selfishness, the gospel is deeply offensive.

To be sure, I have only painted one side of the picture. The other side is that the gospel is profoundly beautiful and loving. It is the picture of a God who so loved his (rebellious and fallen) creation that he became a part of that creation in order to redeem it. It is a picture of a God who so wants to totally redeem all of that creation that he has entrusted those who believe in him with the blessed task of sharing in that redemptive story. I do not want to ever lose sight of this side of the story. But just as the gospel story recounts, you cannot get to the resurrection without first going through the cross. No one objects to Easter. Gethsemane and Calvary are preposterously offensive, however, and it is exactly Gethsemane and Calvary that we are called to bear.

As our culture falls ever more deeply into a moral abyss, it is absolutely critical that someone, or a bunch of someones, preaches this offensive gospel, so that the cross of Christ will be effective and powerful to draw men and women to God.

The question is, who is going to preach it?

Some Reflections on Recent Readings

What do Dietrich Bonhoeffer, Lesslie Newbigin, and Os Guinness have in common? Hmm. Not nationality. Not ecclesiastical connection. Not profession. Not currently alive. Seemingly, not much. There is, however, one thing that unites these three outwardly disparate characters.

All three make an unflinching, and in their own way, extraordinary defense of the gospel of Christ. How I became interested in each of the authors would require a separate post, but suffice it to say that my reading list takes me in strange, and in some cases, indefinable, directions.

This year my reading list has included a number of works from Guinness and Newbigin. I have read deeply and broadly on Bonhoeffer. That one characteristic that I noted above keeps coming back to me again and again. Bonhoeffer, Newbigin, and Guinness are all driven, in their own unique circumstance, back to the core of the gospel of Christ to confront their respective churches and cultures.

Some people may think it sad that I praise such men so highly. They each represent strains of theological convictions that I ultimately find to be lacking. Why read them? And, if I read them, why not critique them and discuss their flaws instead of praising them? Quite on the contrary, I think it is sad that I have to resort to reading Bonhoeffer, Newbigin, and Guinness to find such a courageous and counter-cultural approach to issues confronting the church today.

I may just be swimming in the wrong pond, but I find it singularly distressing that I just cannot find any author from my faith community, the Churches of Christ, who is taking such an unpopular, and convicting, stance against the idolatry of our western, and primarily, American, culture. There are those who rail against gross distortions of biblical morality, but it does not take too much of a scratch to discover that their Christianity is more related to “churchianty” than the gospel of Christ.

If there are such authors or preachers, please let me know, I would love to read/hear what they are saying. And, please, do not suggest such men as are leading the “mega” churches of our fellowship in Texas or Tennessee. I know the difference between healthy theology and pablum, and believe me, I know it when I see it. As Forrest Gump once said, that is all I’m going to say about that.

I am trying, in my own inept and halting way, to be what I hear Bonhoeffer, Newbigin, and Guinness calling me to be. I know they are imperfect, that each of them has said, or written, things about which I would strongly disagree. I know they are fallen human beings, and I am a fallen human being.

It’s just that I am deeply humbled, troubled even, with the depth of their commitment to, and defense of, the gospel of Christ to challenge all of the principalities and powers of the world that they see (or saw). I find myself too comfortable bowing down to the idols they refused to submit to. I find myself too fearful to preach against the idolatry they fearlessly  attacked.

I hope to do better. I think, in order to be faithful to my calling, I have to be better.

The Truth We Sing

A couple of posts back I took a gibe at some of the songs we sing because, if we really took the lyrics seriously, I’m not sure all of us could sing them, or if we did, we could not sing them all the time. I really did not intend to suggest they were bad songs (many of them are quite good!), only to get us to think seriously about the lyrics we sing, and if we are going to sing the words to God and to each other, let us at least admit that what we are singing is a goal, or a statement of the way things ought to be, not the way we actually live.

On the other hand, and getting back to a phrase that is axiomatic with me (a statement of truth that needs no evidence or support), very often we sing far better theology than we teach. In this post I want to share some song lyrics that are not only biblical, but are also deeply meaningful – at least to me – and hopefully you can have a better picture of what I look for in a good hymn or spiritual song.

(Nerd alert – you will notice the majority of these songs are decades, if not centuries old. I like to stay up with the latest in worship hymnody!)

Perhaps my favorite illustration (although not my favorite over-all hymn) is Rock of Ages. A.M. Toplady just nailed it with this hymn. Every verse is chock-full of theological insight, but the first verse is worthy of an entire sermon:

Rock of Ages, cleft for me, Let me hide myself in Thee;
Let the water and the blood, from Thy riven side which flowed,
Be of sin the double cure, cleanse me from its guilt and power.

There you have a theological statement that doctors of theology will spend pages trying to explain: the blood of Christ cleanses us both from the guilt of sin, but also protects us from the power of sin in the future. That, my friends, is pure gospel and a beautiful song as well.

One song that is certainly in my top ten favorites of all time, and maybe in the top five, is O Sacred Head. When you combine words originally composed by Bernard of Clairvaux with music composed by J.S. Bach, how can you go wrong? But, more to the point, consider these words in the second verse:

What language shall I borrow to thank Thee dearest friend,
For this Thy dying sorrow, Thy pity without end?
O make me Thine for ever; and should I fainting be,
Lord, let me never, never outlive my love to Thee.

Wow. Just wow. What a prayer. Lord, do not ever let me live so long that I lose my love for you. Now, THAT is a song that deserves a long period of silence so that the congregation can cogitate on those words!

Just to prove I am not a total dinosaur, there are a couple of the newer worship songs that are solid both in theology and in musical quality. The first is a special song to me, because when I hear it I can still hear the voices of two young ladies in Aztec, New Mexico, sing this song so clearly and beautifully. Once again, the second verse:

If words could fall like rain from these lips of mine,
And if I had a thousand years, Lord, I would still run out of time.
If you listen to my heart, every beat will say: ‘Thank you for the Life,
Thank you for the Truth, Thank you for the Way.’
So listen to our hearts, hear our spirits sing
A song of praise that flows from those You have redeemed.
We will use the words we know to tell You what an awesome God you are.
But words are not enough to tell You of our love, so listen to our hearts.

And, finally, a song that is clearly in my top five favorites of all time, and maybe all the way to number one. Very often I cannot even sing it because I start weeping when I think of the young students who have made this song so special to me. I so look forward to the day when these words will be reality:

We shall assemble on the mountain, we shall assemble at the throne.
With humble hearts into His presence, we bring an offering of song.
Glory and honor and dominion, unto the Lamb unto the King.
Oh hallelujah, hallelujah, We sing the song of the redeemed.
And at the end of the journey, we shall bow down with bended knee,
And with the angels up in heaven, we’ll sing the song of victory!
Glory and honor and dominion, unto the Lamb unto the King.
Oh hallelujah, hallelujah, We sing the song of the redeemed.

We sing so much better theology that we sometimes preach and teach. I am firmly convinced that those who sing congregationally (with none of those obnoxious “praise teams”) and those who sing acapella (Churches of Christ are one, but by no means the only, such groups) have a special gift that other religious groups do not have. We can actually hear the lyrics, and we can fully and completely sing to one another.

Let us never surrender those gifts!!

 

Seminars/Workshops to Grow and Inspire

Growing up in the Churches of Christ, spring and summer meant “gospel meetings.” The meetings were always evangelistic in nature, sometimes lasting a week. Previous generations had “protracted meetings” which could last a couple of weeks or even longer if the field was “white unto harvest.” As I got older the meetings shrank from a week to either Sunday through Wednesday, or sometimes even Friday through Sunday. The emphasis shifted from evangelism to “meeting needs,” primarily marriage enrichment type of meetings.

Now, I find it rare to see or hear of a congregation hosting an evangelistic meeting, although some “felt needs” kind of meetings are still held. I think this is a huge loss for a number of reasons, not the least of which is that congregations are exposed to fewer and fewer preachers and topics. Congregations have fewer opportunities to interact with each other, and the sense of “brotherhood” is suffering.

Where I am currently ministering (the San Luis Valley Church of Christ in Alamosa, Colorado) we recently hosted two amazing seminars/workshops. I want to describe each very briefly to encourage anyone who is looking for options to serve their community or to grow and inspire their congregations.

The Widowhood Workshop with Dean Miller. This is a workshop designed to (a) educate the congregation about the needs and ministry opportunities both for and by the widows and widowers in your community, and (b) empower a congregation to begin a ministry to its widows and widowers. Dean Miller is a widower himself, and is currently preaching in Maury City, Tennessee. This workshop is designed for three days (Sunday through Wednesday night) and is equal parts message to the congregation and outreach to community members. A separate presentation is available during one of the days (Monday, preferably) for Bro. Miller to speak to a community group and to encourage community members to attend the Monday-Wednesday night meetings. As Bro. Miller points out, the odds of both husband and wife dying at the exact same moment are just astronomically small. So, at some point in time virtually every marriage will end with either a wife or husband being widowed. Bro. Miller begins with a survey of biblical material documenting just how critical ministry to the widowed is in God’s revelation. He then explores the needs and feelings of the widowed, the various issues confronting the widowed, and even includes a special session on the question of remarriage and blending families. As a result of this workshop, a young couple has assumed the responsibility of creating a ministry to the widowed in our community, and I am firmly convinced that over time this outreach will have a significant impact on our community. I do highly recommend Bro. Miller and his workshop. More information is available at double-u double-u double-u dot widowhoodworkshop dot org. (spelled out to keep spam bots from attacking!)

Church Inside Out with Tim Archer. Tim is the Spanish ministries director at the Herald of Truth in Abilene, Texas. He has been a missionary in Argentina and has made numerous trips to assist the churches in Cuba. Tim has an incredible heart for evangelism, and through the years has developed a keen eye and a scholar’s pen to share what he has learned. What I love so much about Tim’s approach is that it is (a) thoroughly biblical, and (b) psychologically sound. Much of what I abhor about evangelistic programs, materials, and methodologies is that they hang a target on the back of a “lost soul,” and then force the “evangelist” to follow a prescribed methodology that is inflexible and domineering. A teacher is given a notebook (sometimes hundreds of pages long) and told to follow a rigid set of questions and then hold a Bible study using a set of chain references designed to convince the “lost soul” how to be a Christian in “X” number of sessions. If they have not been converted by the end of session 3 or 5 or whatever, give up and move on. One common aspect of these “follow the bouncing Scripture” methods is that the student is never, never, ever allowed to ask a question. If they do, the proper response is to divert their attention back to the chain reference of Scriptures and move them toward baptism.

Exactly what the Mormons, Jehovah’s Witnesses, and Seventh Day Adventists teach their door-knocking missionaries.

Tim’s approach is much more student oriented. I cannot explain (nor do I want to) the entire process in this little post, but Tim begins with the student and his or her relationship to God, and then works with them to draw them closer to God. With some people that means what we do is pray for them, that God will “plow the field.” With other students that may mean listening to them (and YES, even allowing them to ask questions!!), with others that may mean we sit down and work through the gospel story (focusing on just one passage of Scripture, not a “follow the bouncing chain reference” approach). The goal for Tim is not just baptism (although he makes clear that is critical) – it is the creation of a disciple of Christ.

If your congregation is serious about creating disciples who can then create disciples, I highly recommend Tim’s seminar. You can contact Tim at double-u double-u double-u dot HearaldofTruth dot org.

One Body with Matt Carter. I learned of Matt’s seminar quite serendipitously through Tim Archers blog, the Kitchen of Half Baked Thoughts (a must if you want to be challenged in your thinking). Matt just recently completed a Doctor of Ministry degree from the Harding School of Theology, where he serves as the Director of Admissions. Matt also serves as a worship minister for the Church of Christ at White Station in Memphis, Tennessee. Matt’s doctoral project/dissertation was focused on the so called “gifts of the Spirit,” and he overwhelmingly demonstrates that we have almost universally misunderstood what those gifts are. I know that is a radical statement, but his study and defense of this proposition is conclusive to me. Once again, I do not want to attempt to explain the entire workshop in just a couple of paragraphs, but suffice it to say that the “gift” is not some miraculous manifestation of the Spirit that takes days, if not months or years, to discover. Rather, God prepares each Christian through a number of ways to be a “gift” to the local congregation, using the power of the Spirit. He begins with a thorough examination of the pertinent passages of Scripture, and then concludes with a session of personal reflection and communal affirmation, usually around a meal. This workshop was just unbelievably powerful for me, and I cannot wait to see how his message will transform our congregation. Contact Matt at double-u  double-u double-u dot onebodyworkshop dot com.

I was profoundly lucky enough to be able to combine Tim Archer’s and Matt Carter’s workshops into one extended workshop on one Saturday. Matt can conduct his workshop on a Sunday (Bible class, worship, and communal meal), and Tim’s workshop takes anywhere from 4-5 hours, depending on the congregation’s needs and Tim’s schedule. We were also fortunate enough to keep both Tim and Matt over until Sunday when they each presented an additional lesson.

All told, this little congregation received about a million dollars worth of information, encouragement, and blessings over the past two months. I am sitting here just in awe of the material we received – and attempting to process how we are going to put it all into practice.

If your congregation is looking for a message – or messages – that will empower and inspire your family to outreach and growth, I highly encourage you to contact these men to see if they can serve you in the near future. Tim’s and Matt’s schedules are full to overflowing, and Dean’s schedule will fill up quickly after word of his workshop is spread around. I suggest you contact these men quickly to arrange for a meeting with your congregation.

The Church Really Needs to Rediscover the Old Testament

I’m preaching a series of sermons on Christ and Culture. What has been the best source of pertinent material?

The Old Testament.

I kid you not. When it comes to speaking to the contemporary church about the dangers of lapsing into the modern malady of multiple-ideology malaise, the best biblical response is given in the first testament of faith, not the second.

Last week I preached on Deuteronomy 7, 8, and 9 – Moses’s warnings to the Israelites not to think too highly of their numbers, their seeming military strength, or their righteousness. If the contemporary church does not need to hear that sermon then I will eat my diplomas. This week I turn to a fascinating character study in the life of Jeroboam I, who would become the patron saint (demon?) of bad kings in the northern kingdom of Israel.

On the one hand, Jeroboam had everything going for him that you would want in a king. God had a prophet go and specifically give Jeroboam the detailed prophecy of what was going to occur in his near future. God specifically chose Jeroboam for his divinely inspired mission. He gave him a specific sign to accompany the verbal prophecy. God promised Jeroboam a perpetual kingship, just as he had promised David. In short – Jeroboam had it all, and then some.

And then Jeroboam gave it all away. He became fearful. He thought he would lose what God had promised him. So he set about to fix a problem that did not exist. He called his cabinet together to discuss the issue. The problem, they decided, all revolved around the commanded, and therefore necessary, worship in Jerusalem. Eradicate that problem, and you solve the potential problem of losing your kingdom. So, Jeroboam built two temples, one in Dan and one in Bethel, complete with priesthood and ritual “like the one in Judah,” but one of Jeroboam’s own creation.

Well, I’m not going to give away all of my sermon, but what does that story have to teach the church? Funny you should ask.

Today I see the church focused almost exclusively on a problem that does not exist – or I guess I should say only exists in the minds of a few academics that are so focused on picking lint out of their bellybuttons that they have lost sight of reality. The church is worried (fearful!) about losing its young members, about not being “relevant” (whatever in the world that word means) to its surrounding culture, about giving up its “place in the conversation” concerning contemporary issues.

Jesus promised that he be lifted up, he would draw all men unto him. Jesus promised that even the gates of hell would not be able to withstand the onslaught of the gospel as preached by the church. God promised, and then demonstrated, that through Jesus’s life healing and wholeness would come to the entire world. Pretty powerful promises, if you ask me. Kind of like the promises Ahijah gave to Jeroboam, although you could say that Jeroboam’s promises did not even come close to what we have been promised.

And yet we sit around and fret because a young generation demands more and more from the church to meet their needs, that the world views the gospel as irrelevant, that we are not given a chair at the great conversation table. And I cannot help but think that God must be asking his legions of angels, “When are these people going to get my point?”

Read the next paragraph carefully, because what I am going to say is carefully nuanced. I do not care if a generation (or, actually just a portion of a generation) bullies the church and threatens to leave if its demands are not met. I do not care if by “relevancy” the current philosophy demands that I surrender the fundamental nature of God and of human beings. I do not care whether we have a “place at the conversation” if the conversation is all about how irrelevant and meaningless the church is, and what can be done to eliminate it from public discourse altogether. What I do care about, and care passionately, is that the church remains true to her commission, that she lifts up the name and saving work of her Lord, and that she refuses to surrender her very nature all because of an irrational fear of what might happen.

What might happen is not really theoretical at all. All a person has to do is to see what has happened to the Anglican (Episcopal) and Presbyterian churches after they have capitulated to the bullying demands of postmodernism. The number of adherents in those churches has plummeted, even as they make fundamental change after fundamental change in order to staunch the bleeding. And, really, what is the point of belonging to a church that basically believes everything and acts identically to the way its surrounding culture believes and acts? Why belong to a church that has eliminated the concept of sin, and therefore can offer no concept of salvation? If supporting your local sports team offers the same (or even greater) sense of community, and a lot more excitement, why waste time on your day off going to a religious assembly that has basically lost faith in its own mission and importance?

Jeroboam tried to bathe his new temples and ritual in pious, even consecrated, language. “Behold your gods, O Israel, who brought you up out of the land of Egypt.” (1 Kings 12:28, see Exodus 32:4!) God was not fooled. In one of the most explicit, and terrifying, rejections of the plans of man against his divine will to be found in the entire Bible, God told Jeroboam, “. . . but you have done evil above all who were before you and have gone and made for yourself other gods and metal images, provoking me to anger, and have cast me behind your back.” (1 Kings 14:9, emphasis mine)

You see, that is what I am afraid of. We can make other gods and create alternate rituals and build imposing edifices (real and philosophical), and we can attempt to bathe those gods and rituals and edifices in pious and even “Christian” language. But we will never fool God. I am personally terrified that in our efforts to save the church, all we are doing is casting God behind our backs.

Folks, that is a horrifying thought. And that is why I believe the church needs to rediscover the Old Testament.

Churches of Christ Identified by Their Schools (satire)

As most of my posts are pretty serious, I thought I would take a break and try to explain why there are so many different congregations of Churches of Christ to those who have no clue about us or our history. What follows is just how I see things, and may or may not have a grain of truth, and it is certainly written with my tongue firmly in my cheek . . .

How many members of the Churches of Christ does it take to change a light bulb as answered by the leading schools of higher learning associated with the Churches of Christ –

Pepperdine University – “We have chosen not to perpetuate the system of binary thinking that separates light bulbs into “burned out” and “new.” We also do not believe a light bulb should be forced to change against its will. We allow each light bulb to choose how they wish to be viewed, and in the spirit of diversity we welcome each light bulb regardless of its perceived condition.”

Abilene Christian University – “We believe it is important that we welcome the darkness that a burned out bulb symbolizes. We embrace the spiritual implications of the darkness, and together we seek to find the essential meaning to that darkness, and what it signifies for our human journey. As we ponder the eschatological significance of the fractured filament, we also contemplate our fractured souls and the vanity of a vacuous existence.”

David Lipscomb University – “What ACU says, (we think, we’re not sure exactly).”

Harding University – “We have established a committee to seek to ascertain the impact that burned out bulbs have on our campus. In the interest of all concerned, we will continually strive to do the best we can to have a positive impact on all light bulbs, whether we can specifically address the burned out light bulb issue at this time or not.”

Oklahoma Christian University – “Burned out light bulbs? Who cares? What time do the Sooners kick off?

Freed-Hardeman University – “Give us 10 choruses of ‘Just as I am’ and we will have a small army of sanctified light bulb replacers ready to go forth and change every burned out light bulb in the world!”

York College, Ohio Valley College, Lubbock Christian University – “Who has money to replace light bulbs!?”

Schools of Preaching – “Has the replacement bulb ever been in a socket before? Because we cannot replace a burned out bulb with a bulb that has been put into a socket. We have to maintain light bulb purity in this regard.”

Now that I have pretty much offended everyone – y’all have great day!

The Beauty of the Restoration Principle

I want to pursue a point that I brought out in my review yesterday of Os Guinness’s book, A Free People’s Suicide. At the very end of that  book, Guinness pointed out how the concept of restoration can be progressive in nature. When I read that section I felt a weird sense of both renewal and regret. Renewal, because it gave me courage to stand up for what I believe, and regret because so many of my fellow ministers have utterly rejected the concept of restoration. It was very sad to me that such words celebrating restoration had to come from someone outside of my spiritual family.

I am a child of the American Restoration Movement. Two of my favorite college courses focused on the Restoration Movement (especially the early years), and one of my greatest joys was to serve as the graduate assistant to Dr. Bill Humble, the director for the Center for Restoration Studies at Abilene Christian University. I have read deeply about our movement, and I would like to think broadly as well. I consider myself to be intelligent enough to recognize our faults as well as our strengths, and to a great extent that is what gives me so much grief concerning the current state of the Restoration Movement.

Many preachers today look back and identify a time period or an issue on which we were less than honest or made some mistakes, and based entirely on those years or that issue, dismiss the concept of restoration entirely.

Others want to dismiss the concept of restoration based on the entirely specious argument that the church has never needed to be restored, that there has always been a pristine, immaculate assembly of the saints called the Church of Christ.

Whether you want to bash history, or flat-out deny it, cutting off one of your legs in order to lose weight is pretty stupid, if you ask me. No group of people has ever been perfect, and those who suggest that we can erase our past simply because we stubbed our toe or failed to get some point of doctrine or behavior correct are demonstrating their arrogance and superficiality to the nth degree. Likewise, to magically deny 2000, or even 200, years of history is, well, let’s just say you cannot argue with stupid. We are a historical people, and from the dawn of time until today the wisest peoples have been those who have paid attention to their past in order to improve their future.

This is Guinness’s point exactly. We do not look back on our past, religiously, politically, or philosophically, in order to enshrine it in some kind of air-tight glass trophy case. We examine our past, both positively and critically, in order to learn how we arrived where we have, and what we can do to avoid the mistakes and failures of our forefathers and mothers. This is the progressive view of restoration. We examine the core values and foundational texts (oral or written), and, realizing that no human in the past or present is perfect, seek to maintain or improve upon those values.

There is a reactionary form of restoration, and I do not intend to praise it. Reactionary restoration is to reject any form of progress on the basis that all progress is wrong. There has only been one pristine, perfect, world, and we have to reject everything that separates us from that time period. Granted, there are many reactionary restorationists within the Churches of Christ, but they eventually end up hoisted on their own petard. They meet in buildings, use amplified sound systems, sing out of books, sit in pews arranged in cathedral style, and even read texts that have been translated from the original languages – so much for “pure first century Christianity.”

Progressive restoration recognizes that time marches on, that you cannot step in the same river twice. But, and this is the restoration part of progressive restoration, you can repeatedly step in the river that goes by the same name. No, we cannot worship in the exact same format in which the apostle Paul worshipped (and I would imagine he had one format when he worshipped with Jewish Christians and another when he worshipped with primarily Gentile Christians) simply because we do not have an exact blueprint of what that format was. But we do have the core principles or practices with which he worshipped. We know the apostolic church read the Scriptures, we know they sang songs of praise, we know they celebrated the Lord’s Supper weekly. We know they gave of their prosperity to help the less fortunate. We know they  evangelized and baptized and they expected repentance for sinful behavior.

By identifying these core beliefs and practices (and the number could be expanded), we have a foundation upon which to build our beliefs and practices. We can be apostolic without being slavishly tied to the first, or the fourth, or the twentieth century. This is progressive restoration. We carefully and conscientiously examine the faith of the apostles in order to faithfully represent those core beliefs to our culture.

I will never apologize for being a restorationist. I regret many of the words and some of the behavior of my spiritual forefathers, but I will never reject the principles for which they stood. I do not believe we can be a first century church – simply because we no longer live in the first century!! But we can be an apostolic church – and indeed I am convinced we cannot be a faithful church unless we are an apostolic church.

You may say I am just fiddling with semantics, but at least in my opinion, there is a significant difference between being reactionary and being a  positive, forward thinking restorationist. I am grateful to Os Guinness for giving me the clarity that his brief little discussion gave me. I hope I can be faithful both to the inspired Scriptures and to Barton W. Stone, Alexander Campbell, Raccoon John Smith, David Lipscomb, and to my modern mentors such as Dr. Humble, David Edwin Harrell, Richard Hughes, Leonard Allen – and many, many, others.

As always, thanks for listening in, and should I accidentally say something that is helpful to you, please pass along your thanks to those who made me what I am. I just consider myself lucky to have been given the gifts that I have been given. I am richly, richly, blessed, and I hope through my life and teaching to share what I do not deserve, but have been given anyway.