Life with God

“Satan Made Me Do It” and No One Saw It

John Barry — Sun, 12 Feb 2012 21:30:01 -0800

“Satan made me do it,” and no one recognized it. Is it just me, or does this seem to be an accurate adage for how the Christian faith often functions today? As much as we may mention evil, and its ramifications upon our lives, how often are we really combatting it? Resisting temptations is one manifestation of opposing the dark powers that may be, but it is only one among many.

The evil things that creep into our lives and communities are often the kind that we don’t recognize—“a wolf in sheep’s clothing.” Most people can recognize a temptation when they see it, but there are also many subtle, evil things that slowly dwindle away at our dedication to following God’s will. These subtle, evil things manifest themselves in simple ways, like “reason” overpowering faith, and demonic possession being excused as merely mental illness.

There is a spiritual gift that those who know how to recognize evil have. Paul mentions it in one of his lists of spiritual gifts.

To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills (1 Corinthians 12:7–11 ESV).

More literally, this gift can be rendered as “distinguishing of spirits” or “distinction of spirits.” Paul regularly talks about good and evil—recognizing how these two opposing forces interact in our lives and in our communities.

The author of Hebrews makes nearly the same point as Paul: “But solid [spiritual] food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil” (Heb 5:14). Like faith, everyone who claims to believe in Jesus should have the ability to distinguish between good and evil things and spirits, but some are more gifted in this area than others. And note how the author of Hebrews prefaces this topic: using the word “constant.” The “practice” must be constant. It’s constant because evil is constant.

Although its not regularly discussed in most church communities—probably because its viewed as weird by those who don’t believe the same way—the warring powers of good and evil are a regular topic in the New Testament. Jesus, the apostles, and his disciples regularly cast out demons. Paul writes letters that have the fight against the powers of evil as a central topic, like his second letter to the Corinthians. And, Peter makes the fight against evil the crux of his second letter; ditto for Jude and John’s apocalypse that we call Revelation.

At the center of the Bible, thematically, is the idea of a war for souls, and the tragic love story of a God trying to prompt His beloved people away from these evil spirits and evil choices. These evil spirits are warring for our allegiance. They exist because, like us, they chose to follow their own wills over God’s perfect will.

Buy why would God let them exist at all? Everyday that God doesn’t vanquish the evil spirits from the earth is an opportunity for people to come to salvation. For the day that He vanquishes evil, He will destroy all of it, including evil people because they keep the evil spirits and other kinds of evil alive in them. But that day is not today. Instead, today Jesus offers grace in the hope that before the end we will choose Him back.

Between now and the last day, we as Christians must distinguish between good and evil spirits. We must know when it’s truly God performing miracles, offering a prophetic word, and speaking in tongues, and when its evil powers doing work that mimics God’s. This distinction comes through a knowledge base in the difference between good and evil, as articulated in the biblical text, and a dedication to prayer, so that we may receive wisdom and discernment. Furthermore, the distinction itself is simple in most cases: Is the [you name it] being used to free people and offer them the gracious way of Jesus, or is [you name it] being used for the power or gain of select individuals? (Who is it really about?) Now there are many situations that are too complicated for this question to answer—requiring those with the spiritual gift of discerning between spirits—but for most, this question can be used.

Those who are gifted in the area of discernment between the spirits must act. For if they don’t, we will all end up in a situation we don’t want to be in: a place where evil is guiding in our communities and hearts, not God. Christ has overcome evil; we must rely on Him to help us identify it and fight against it. For this reason, we must grant people with the gift of distinguishing between spirits the freedom to do so. We must embrace their gift, not be afraid of it.

How can you make people with the spiritual gift of discerning between spirits feel comfortable to speak up when the time comes?

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Faith as a Gift

John Barry — Sat, 11 Feb 2012 19:47:31 -0800

I don’t know anyone that authentically follows Jesus that hasn’t struggled with faith at some point. Some people struggle intellectually: they learn something new and don’t know how to compute it with their faith. Others are troubled because of crisis: Something horrible happens and they don’t know if they believe anymore, because they can’t imagine God letting the pain or evil they’ve experienced go unchecked.

A little observed fact about Christianity is that struggle is a good thing. Few good things happen without scars. (And everyone needs to grow up, out of the ignorance of youth.) No one ever lived a great life without some sort of turmoil. The greatest leaders in Christianity have suffered for their beliefs, and nearly all of Jesus’ earliest followers died for their beliefs.

But it’s a major problem when we blame God for the physical, spiritual, and intellectual struggles we experience. This problem is rooted in a misunderstanding of how God operates in the world. The pain in our world is rooted in how people respond to God; not in God’s decisions. If we were all in perfect relationship with God, evil people wouldn’t exist. Likewise, if we were in perfect relationship with God, we wouldn’t have intellectual struggles. We would know Him and understand Him. And if we were in perfect relationship with God, the world wouldn’t be a chaotic mess full of physical pain.

In addition, intellectual struggles are usually rooted in ignorance, like the kind often manifested in fundamentalism. (“Just believe what we say,” is how I define fundamentalism.) In many sects of Christianity, faith is seen as something separated from intellect. Thus, when intellect is actually used to analyze faith, faith begins to crumble. I’m betting that if we taught the full truth in our churches, we wouldn’t see people lose faith in college. Instead, we would see them encounter things they already had an answer to. And when they didn’t have an answer, they would have a support system—in other people and in their own faith—to rely on. We would support them in the struggle. We need people to rely on, but who are they? How do we identify them?

Here’s where it gets really good: There is a spiritual gift to support people in faith struggles. Yes, faith itself can be a spiritual gift.

To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills (1 Corinthians 12:7–11 ESV).

Have you ever met someone with the gift of faith? They just seem to be faithful no matter what. They’re always loyal, always attached to Christ, and never cease to believe in the betterment of others. People with the gift of faith place everything in the hands of Jesus—claiming that He will redeem, no matter what the circumstances. These people are encouraging. They give us hope (which happens to be part of the definition of faith, in Hebrews 11:1).

Now, faith is required for all Christians, as is wisdom and knowledge. But the thing about spiritual gifts is that they are a way of labeling what comes easier for some people over others. (Spiritual offices are more unique in this regard.) Some are almost naturally wise—always observing. Others seem to just remember things—they know when others forget. And others just believe—no matter what, they have faith when others don’t.

The most faithful among us are rarely recognized. They’re uncompromising, but we don’t realize it because nothing ever seems to change about them: they don’t complain when things get difficult, but instead believe. They’re forcing us all to grow, but we don’t recognize their growth because it’s too consistent. People with the gift of faith are like an oak tree in the front yard. It’s growth is slow and steady. It’s not until we reflect on pictures of the tree when it was small that we realize that it has been with us all along, and has been a subtle reminder of providence. God has cared for it, because it simply waited patiently for the sun and the rain. And something as simple as its leafs and fallen branches become a nurturing place for others.

We need people who will remind us of what we’re meant to be, and people with the gift of faith do just that. Every community needs someone who remembers what it’s all about: the gospel and the gospel alone—showing the love of Jesus to the world and the hope of salvation He offers.

We all need hope. And we all need someone to believe in us when we’ve stopped believing in ourselves. People with the gift of faith see God’s faithfulness working in us and through us. They recognize Jesus’ plan for our lives, as individuals and collectively as church communities; and they continue to remind us of it.

Who has faith no matter what in your community? How can you promote people with this gift?

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The Public as High Priest: Who Has the Power to Forgive Sins?

Caroline Ferdinandsen — Mon, 06 Feb 2012 15:38:16 -0800

This week Daniel Radcliffe and Demi Moore--with personal demons to spare--have again shown how celebrity confessions redefine redemption for a public community. I always believed forgiveness was an act of God wherein a man’s spirit is made right again through divine mercy. Yet the new faith for a secular world has made public opinion the modern high priest: we allow you to do bad things--and then forgive you for it--as long as a self-effacing confession comes with it.

It’s Public Relations 101: If You Judge Yourself, We Won’t. High profile confessors fare much better than high profile defenders. If you cop to your sins quickly in this country, you’re beloved. Radcliffe, who recounts struggling with alcohol as a young actor in the spotlight, humbly admits his faults this week and suddenly the public swoons over his maturity. Moore, who openly confesses a life of self-destruction and narcissism, is surrounded by supporters who wish her a safe passage.

But Charlie Sheen or Bill Clinton, whose self-delusions made them fit for public floggings, didn’t fare so well. Men and women who don’t own their sins are rarely given any grace from a judgmental public. You see, others’ faults give us plenty of steps on which to climb, until we feel morally higher than the rest. Who wants to give mercy to a sinner who has manufactured plenty of it in his own mind first? If you play the victim, you’re doomed.

This public system of redemption and punishment is certainly not Jesus’ way. When he teaches, “If we confess our sins, he is faithful and just to forgive us our sins and cleanse us from all unrighteousness,” it is not a public relations reaction. It is a deeply spiritual and private repentance wherein we gain access to a divine Savior’s compassion and justice. The enormity of Jesus’ sin-trade is sobering; it’s a gift beyond comprehension. A man who has fallen--and understands his brokenness under the sway of the Holy Spirit--is a man who needs no public redemption; he only needs God’s. The repentant man seeks only to be reclaimed by his Lord and Savior. Sometimes his reputation is rehabilitated, but sometimes it is not. God’s forgiveness is enough.

When Isaiah cries out Woe to me! . . . I am ruined! For I am a man of unclean lips and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty, he agrees with two truths: one, that he is depraved, and two, that God’s holiness stands in contrast to that depravity. I might even go so far to say that he only realizes his depravity because he has “seen the King Almighty.” In a secular society, where reputations are often our paychecks, we might admit the first but only in isolation of the second. Fixing our depravity usually means we are seeking restoration of our public image--an effort as familiar as the Pharisees’ chronic public relations stunts among their Jewish peers.

In a secular society it makes perfect sense that we create our own kingdoms of righted wrongs. The wrongs are whatever strikes the public as icky at the time, and we right them by addressing the public with transparent confessions. Rehab, quite simply, isn’t the same as redemption. Neither is willpower, counseling, or public contrition. I make no judgment on the sincerity of Radcliffe, Moore, or any public persona for I do not know them. But for me, until I’m able to say, like Isaiah, that my eyes have seen the King, my admissions of guilt will only lead me back to myself.

Lessons of Suffering

Laurie Russell — Wed, 01 Feb 2012 12:14:33 -0800

Recently, Mark and I had a conference call with a pastor of a large church to pick his brain on some potential writing projects. As he spoke wisdom poured out of his mouth and one of his comments struck me, “God just doesn’t seem real to a lot of people any more.”

He believed a big reason why is due to our avoidance of suffering.

Okay – I don’t like to suffer and I’m guilty of doing my best to rid it in my life and my family’s life. I want everything to be fun, easy-going and feel-good. However, by doing this, am I missing out on an opportunity to experience God in a new and deeper way?

Perhaps I’m not alone in dodging suffering. Our culture has made it convenient for us. If something hurts, we can numb it with a pill. Our mobile and transient lifestyle allows us to escape stressful relationships. We can change churches, schools, jobs, even marriages instead of dealing with the issue.

Please don’t get me wrong – there are times when meds are a must and for safety and sanity, it’s best for us to flee a situation and change location. God did give us a flight instinct as a survival mechanism.

But as I thought about our pastor friend’s comments I realized he’s right – not all suffering is bad and can be beneficial to us.

1. Suffering shows us what is important – A good friend was recently diagnosed with Stage 4 cancer. She’s not talking about success in work, the larger home or new car. Nope, she’s talking about the love of family and friends and a God who saves. Her uncertain future has cleared her vision and she sees what matters – God, family, friends and love.

2. Suffering makes us stronger – The best athletes are not always the most gifted but the ones who work through and endure the pain of training. Their bodies are stronger and they’ve earned a “can-do” attitude that won’t let them quit. The same principle works with our hearts and mind. We’re able to handle more and what use to paralyze us no longer has control over us. We develop perseverance through pain.

3. Suffering brings us to our knees – When times are good, we look to ourselves but when times are hard we fall on our knees and look to God. It is these times we see His face and feel His touch. We are able to overcome obstacles that we couldn’t do without Him.

4. Suffering engages our emotions – Emotions are strong motivators that push us to act. Our compassion and empathy go into sleep mode if they’re not used. When we’re sleeping life around us is happening but we’re not engaged with it and when we’re not engaged, we’re wasting the time God has given us on earth.

There’s a lot of suffering in our world and our quick-fix lifestyle tempt us to avoid it and by-pass it any way possible. But, by prayerfully enduring and facing our challenges, we’re experience God in a whole new and real way.

Praise God in times of peace and embrace Him in times of suffering. In both ways you’ll sense His presence.

What are your views on suffering?

Do you embrace it or avoid it?

How has suffering helped you?

Notes From the Tilt-a-Whirl

Brett McCracken — Thu, 26 Jan 2012 19:10:09 -0800

N.D. Wilson’s new “bookumentary” DVD, Notes From the Tilt-a-Whirl, is sort of like the Waking Life of Christian apologetics films. And by that I mean, it’s full of awe, curiosity, philosophizing, and a lot of talking about ideas. Like the contemplative films of Richard Linklater (Waking Life, Before Sunrise, Before Sunset), Wilson’s film–inspired by his 2009 book of the same title–is heavy on heady, talky vignettes. It’s essentially a philosophy/apologetics education condensed into a series of 3-4 minute soliloquies and poetic riffs on huge ideas, packaged amidst images of beauty and a liturgical ambience.

I was somewhat skeptical going in to Tilt-a-Whirl; mostly because “Christian films” of any sort are almost always a let down. But this was a pleasant surprise–a genuinely compelling, well-made film that never feels false or inauthentic and actually leaves us with insights to ponder and stirs our hearts and minds toward God.

Tilt-a-Whirl advertises itself as “A cinematic treatment of a worldview. A poet live in concert. A motion picture sermon. VH1 Storytellers meets Planet Earth. 60 Minutes meets Sinners in the Hands of an Angry God.”

All of those are accurate. It’s a refreshingly orignal thing–a documentary of sorts, a visual essay, an apologetics companion piece to The Tree of Life (though Malick would dislike Wilson’s dismissal of Heidegger). It’s the Kanye West Twitter feed of hyper-literate Reformed philosophy.

I also like the way Books and Culture described the film:

Imagine 51 minutes of an earthier Nooma video infused with an ethos of postmillennial confidence and injected with the steroids of Christian orthodoxy and Chestertonian Orthodoxy. Ponder all possible manifestations of “A Portrait of the Kuyperian Artist as a Young Apologist.”

Rob Bell’s Nooma videos are probably its closest cousin in terms of genre; yet it must be acknowledged that there are more original insights in any given 90 seconds of Tilt-a-Whirl than in the entire Nooma series.

Wilson tackles a wide array of topics, mostly having to do with God–as creator, as artist, as gardener, as judge. He’s at his best when talking about the “problem” of evil and putting man in his place while exalting God. I especially resonated and agreed with Wilson on his suggestion that evil has a purpose if creation is seen as God’s ultimate artistic masterpiece: “If we look at the world as art, suddenly tension makes sense,” says Wilson. “God is after a great story, and great stories require tension; great stories require trial and hardship; great stories require characters to grow. … Why does God allow evil and things which displease him in his story? So that they can be defeated.”

If you’re someone who likes to think about and discuss big ideas about God and existence, this film is for you. Watch it in groups, Bible studies, or on your own; I guarantee it will provoke something–whether discussion, debate, disgust, or worship.

Where's God Today?

John Barry — Wed, 25 Jan 2012 22:39:12 -0800

“Where’s God today?” is one of the most common questions I’m asked after I tell someone that I’m a Christian. The question implies that in a suffering world it’s hard to believe a good God exists. We struggle with this question, but I’m beginning to think that we do so for all the wrong reasons.

The rhetorical question of “Where’s God today?” makes me ask the question “Why isn’t the Church making this clear?” If it’s our duty as Christians to show others who God is by living like Jesus—in love, kindness, and generosity—then the fact that this question is being asked reflects poorly on us, not God. We struggle with answering it because we, as Christian communities, are struggling with our faith.

An example: There is enough wealth in the world to solve world hunger and the water crisis, even in the midst of famines in places like the Horn of Africa. So the question isn’t “Why isn’t God providing?” but “Why aren’t we as Christians in wealthy nations responding?” Self-sacrifice has become a colloquialism in Christianity, while the way of the cross is, in actuality, being set aside.

But the world’s problems aren’t the only reason why Christians are asked, “Where is God?” We’re showing little evidence that God is here today—as an actor in our midst performing miracles and gifting us with other gifts—and is always accessible. Likewise, wisdom has become uncommon. It’s something we seek and learn through prayer, simple observations of how the world functions, and experience. (The basis for this is the sources of wisdom in Proverbs that are cited: teachers, observing people and nature, and seeking God’s direct guidance.) The experience part most of us get, but the prayer part most of us are terrible at. And many of the people in our communities that have wisdom, like the elderly, are not looked to as teachers, but instead are set aside; we as Christians often treat them like everyone else in our culture—as second class.

In his first letter to the Corinthians, Paul presents an alternative.

To each is given the manifestation of the Spirit for the common good. For to one is given through the Spirit the utterance of wisdom, and to another the utterance of knowledge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the ability to distinguish between spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are empowered by one and the same Spirit, who apportions to each one individually as he wills (1 Corinthians 12:7–11 ESV).

For Paul, wisdom is one of the ways that God shows who He is through us. It demonstrates His presence to those around us. It’s a gift from Him. And like other spiritual gifts, it’s for the purpose of being helpful (a perhaps better gloss of “good” in 1 Corinthians 12:7). This helpfulness should be directed towards God’s purposes: growing the church and simply loving others.

The “utterance” or “word” of wisdom is steeped in tradition: primarily the book of Proverbs and Ecclesiastes. And related to the wisdom tradition is the story of Job, Songs of Solomon, and the Psalms.

If you want to know what it means to be wise, spend some time in Proverbs. (Every time I do, I find out how far I still need to go in my spiritual journey. Proverbs is meant to humble us and teach us; that’s precisely what it does.) Proverbs tell us “For the Lord gives wisdom; from his mouth comes knowledge and understanding.” It also says that when we become wise that “Then you will understand righteousness and justice and equity, every good path; for wisdom will come into your heart, and knowledge will be pleasant to your soul” (Proverbs 2:6, 9–10 ESV).

And all of this is directly connected to what we choose to do about the world’s problems and what we encourage other people to do. Proverbs makes this point as well:

I, wisdom, dwell with prudence, and I find knowledge and discretion. The fear of the Lord is hatred of evil. ... Pride and arrogance and the way of evil and perverted speech I hate. … I walk in the way of righteousness, in the paths of justice, granting an inheritance to those who love me, and filling their treasuries … The Lord possessed me at the beginning of his work, the first of his acts of old. Ages ago I was set up, at the first, before the beginning of the earth. (Proverbs 8:1, 20–21, 22–24).

We learn in John’s Gospel that Jesus Himself is this wisdom (John 1:1). The same language is actually reflected here in Paul’s letter: “the word of wisdom.” (“Word” is a more literal translation of “utterance”—both are based on the same Greek word, logos.) By acting upon wisdom, we act upon the very belief set that Jesus established—His very personhood is shown through acts of self-sacrifice.

If we could simply follow the way of the sage through the power of the Holy Spirit, we would all be much more Christ like. And some are more gifted in this than others—it’s to them that we should look to when attempting to discern a difficult decision.

Wisdom is only hard to come by today because we do not seek it. In a letter by James, (likely the brother of Jesus), we’re told: “If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him. But let him ask in faith, with no doubting” (James 1:5).

If we could find our way back towards valuing wisdom, and placing an emphasis on it, perhaps less people would ask, “Where is God?” and more would ask, “How can I know Him?”

Are there people in your Church who seem to be wise; do people look to them for guidance? How would you recommend we, as Christians, begin to place an emphasis on wisdom again?

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Around The World in Five Minutes: Seeing God, Big and Small

Caroline Ferdinandsen — Wed, 25 Jan 2012 20:14:52 -0800

Kien Lam understands big and small.

For one year, over 17 countries, he photographed his travel adventures, creating time lapse video of the 6,000 pictures he brought home. To watch it is to experience the incongruity of big and small, to see the breadth of the globe and the tiny human stories within it. It is a montage of God’s vast, breathtaking creation mixed with the microcosms of human life.

I love Lam’s vision. For some reason, the juxtaposition of big and small reminds me of the world God has given to me. On some days God asks me to meditate on his cosmos, and on other days he wants me mop the church floor at some extraordinarily precise coordinates in Clovis, California. I have no doubt God asks me to think big and small.

Why Big?

Without a time lapse view of God’s world, I would be lost in my microscopic self. The narrative of God’s story from creation to salvation and back again keeps God in the eternal. Timothy refers to God as “the King eternal, immortal, invisible, the only God.” As Psalm 50 asserts: God's glory is on tour in the skies, God-craft on exhibit across the horizon . . . That's how God's Word vaults across the skies from sunrise to sunset.

My camera lens had better back way up, and when the panoramic view reaches its limit, I let the Word of God and my worshipping heart take over. It expands the view even more until I can no longer grasp it, so big is his divine nature.

Why Small?

God has revealed to me the grandeur of his infinite universe, yes, but I am also living in a physical territory that he has carved out for me at this place and time. It is made up of other small people in my community--all precious to him--that are in need of fellowship, touch, food, heavy lifting, shared tears. This is God in his smallest form, the body of Christ moving in tiny microcosms of love.

Lam’s pictures capture human life sharing tiny pieces of the globe. We see a caravan, clusters of families in changing light, urban movement from one task to another. Life is commerce, leisure, curiosity, meditation, and exploration. And God is in every miniature tableau.

Why Does it Matter?

Like most things in perpetual balance, the concept of big and small illustrate a profound paradox. That the divine Creator of the universe has come to know and love a woman named Caroline at the corner of Cole and First in a city among thousands, in a country among hundreds, is astonishing to me.

When I consider Your heavens, the work of Your fingers, The moon and the stars, which You have ordained; what is man that you take thought of him, and the son of man that You care for him? --Psalm 8

Is it Spiritual to Be Healthy? Book Review

Laurie Russell — Mon, 23 Jan 2012 10:12:40 -0800

Every now and then I’m asked by a publisher to do a book review. Not long ago, Zondervan offered to send me the book Every Body Matters by Gary Thomas for free if I’d be to write a blog post about it. Well, uh…yeah! I love to read and stuff that is free. Plus the topic of the book intrigued me.

The title is a play on words – it’s not talking about everybody but every body matters. Thomas connects our spiritual being with our physical body. When you take care of your body with healthy eating and physical exercise, you’re empowering your spirit with zeal to do good work for God.

Thomas is quick to point out that he’s not promoting one to build his or her body to be admired by others, but instead to strengthen it in order to serve God.

One point he made that stood out to me was that Satan is not concerned with “what” brings our ministry down but only that it ends. For some that may be poor health. God desires for us all to have many years serving Him and if our health is depleting, we rob God and ourselves of the opportunity to bless others.

In one chapter he mentioned Nelson Mandela who spent twenty-seven years in jail. His jail cell was no bigger than a queen size bed but Mandela would run in place for an hour, do push-ups and crunches in order to keep him from dwindling.

In his youth, Mandela had been an amateur boxer and devoted runner. He learned lessons of perseverance and strength from these sports that he was able to apply it to his extended stay in jail.

Mandela was 75-years-old when he became president of South Africa and remained in office until he was 80-years-old. He physical strength enabled him to lead his country once he was free. He was able to fulfill the role that God had created him for.

Thomas does warn about idolizing our body and exercising. He’s sensitive to those who may be struggling with food. However, he’s very bold in stating that the church needs to address (in love) gluttony how we care for our bodies.

Overall, this was a really good read that challenged and inspired me to see that caring for my health is a spiritual thing. I don’t need to feel guilty for taking an hour of my day to exercise. He does a lot of quoting to prove his points. At times this disrupted my reading, but not too badly. Plus, most of the quotes were really good so in a sense it negates it.

So what are your thoughts on exercise and healthy eating?

Do you see exercise as a spiritual discipline?

Is it a sin if we neglect our bodies and eat junk food?

Let me know what you think. I’m eager to hear!

Onward Towards a Better Way

John Barry — Mon, 23 Jan 2012 06:00:00 -0800

Worry and anxiety is a driving force in our thought patterns and consequently our spirituality. We’re so concerned with deciphering right from wrong that fear becomes our ally rather than the Spirit, and fear is really the enemy.

I think it’s for these reasons that God’s very mysterious work is often sidelined. Take any round of prayers at a church and you can see this. We all want others to pray about medical conditions, but few stand up and say, “Let me pray over you and ask God to take this away.” I say this as one who is guilty of not responding correctly. Likewise, we present medical problems as something to be prayed about, but rarely have the kind of honesty that even an Alcoholic’s Anonymous group would have: “I’m John and I’m a sinner. This [you name it] happened recently and has made me tempted to [you name it].” Or, “I gave into [you name it] sin recently, and need prayer so that I can overcome it.”

I’m not suggesting a 12-step based Christianity. Instead, I’m suggesting the kind of honesty that empowers us to utilize the spiritual gifts we each have been given, so that we can help one another. Medical problems are generally easy to talk about, because no one blames sin for those, but when it comes to spiritual struggles that are equally (and at times much more) detrimental, we’re silent. We will name the sin in our communities, but rarely admit to it. The shame is too much. Yet, the freedom of Christ suggests that an admittance, and cry out for prayer, is precisely what we need—grace not only permits this but promotes it. Honesty really is the best policy.

We’re meant for a purpose: to help one another. But we’re meant to do that in unique ways. Paul’s description of how God works in our communities, using gifts, subtly explains why the problems I’ve described here exist.

Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good (1 Corinthians 12:4–7 ESV).

First, there are gifts. And there is no reason to be concerned about how they will be used, or who will get what gifts, because they will be unified under the banner of God’s Spirit. Then, there are different ways in which people serve. Here, Paul is likely alluding to the acts of service required for ministries to function. He tells us that these are empowered by the same “ruler” or “Yahweh” (the Greek word for Lord, Kurios, here either means the divine name, Yahweh, or simply “ruler” or “master”). Paul is referring to Jesus, whom he often calls by this title. God’s service is empowered by the one that saved us.

Paul then references various activities, which he tells us come from the same God—the source of the empowerment we seek. In this description of the trinity’s work, Paul explains that God is at work among us through all three of His persons in three different, but very similar, ways. And spiritual gifts seem to be the mode of operation for all three acts. That idea presents something beautiful: God’s Spirit operates within us, using us, for His purposes of bringing unity and love to the world. It’s us, who don’t deserve an opportunity, that have a chance to do His work.

It’s possible that by using the terms “services” and “activities” Paul is classifying various types of gifts, and perhaps even using “activities” as a word to distinguish church offices, apart from spiritual gifts alone and spiritual services (perhaps a classification or type of gifts). This case could be made based on Paul’s usage of the word “activities” to later refer to something that is distinctly a spiritual office (according to the syntax of 1 Corinthians 12:27–28), being miracles. However, this seems unlikely: If Paul is distinguishing between spiritual offices, services, and merely gifts, he likely would have been clearer in his syntax, like he is in 1 Corinthians 12:27–28. There, he uses “first … second … third … then …” to list spiritual offices, before turning to “then gifts …” to offer a list of spiritual gifts. Here, in 1 Corinthians 12:4–7, it appears that Paul isn’t making distinctions between the types of things God offers people, but instead using synonyms for the same kinds of things. After all, spiritual offices require spiritual gifts. Furthermore, if Paul distinguished any further between types, he may have just helped the cause he was arguing against: disunity due to a belief that speaking in tongues, or practicing other gifts, makes someone more spiritual than others.

If it’s the case that Paul is using synonyms, then there is another lesson here for us: Spiritual gifts are first gifts—given by God—and are then services we perform for others and activities we do. This makes sense in light of the other defining features Paul uses when discussing gifts, like that they are meant for unity and showing love, for the sake of spiritual growth.

Yet, spiritual gifts—even though they have such a great purpose—are often set aside, either because post-enlightenment logic convinces us that they’re not real, or we’re afraid of the possibility that promoting them will allow for a rapid disunity of our churches. (This demotion of spiritual gifts is very subtle, basically to the point of quiet abandonment.) The concern is that spiritual gifts will be abused to hurt others and perhaps even dispose good leadership. But the truth of the matter is that they’re probably already at work in our communities and that we’re just not acknowledging them. And if our leaders are really those chosen by God, they’re probably holding spiritual offices without calling them that, and God is waiting to use those offices in unexpected ways, when our hearts are open to Him doing so.

God is no respecter of persons, as the saying goes. And when we let the Spirit work among us, it will do things we may not like, but it’s for the good of God’s work in our communities. This may even mean that leadership is disposed. As someone in church leadership, I’m ready to take that risk, because the price of not following God’s will in this matter is far more detrimental. Not following God’s will, and the subtle abandonment of His plan and purposes, is the true risk; yet, somehow this is often overlooked.

Paul tells us that if it’s really the Spirit working, we will see the same Lord and God at work among the gifts—meaning, God’s vision will be clear. This clarity not only could be, but will be, the best thing that ever happened to our church communities.

How can you enable the work of the Spirit in your community? How is it currently being hindered and how can you kindly and humbly change that?

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Want to read the entire series? Here is a round-up:

Spiritual Gifts: A Definition

John Barry — Sun, 22 Jan 2012 22:16:00 -0800

It’s virtually impossible to distinguish between something a believer in Jesus is good at and a spiritual gift. At first this is frustrating, but doesn’t it make sense? If God is one—and we are one with Him through accepting Jesus and His Spirit—why would He not use our “talents” as “gifts”? When you frame the situation as God being the source of all, this pragmatic approach becomes holistic, and the search for gifts in our communities suddenly becomes simple.

Gifts don’t always entail the shockingly miraculous, although that’s certainly part of the picture. The talent you may take for granted is every bit as essential to your church community as the miracle working power of someone else. There is a hierarchy of church offices, for the sake of order, but this doesn’t make anyone more valuable to God’s work than someone else. The apostle is not greater than the prophet, and the prophet is not greater than the administrator. Those with the gift of tongues are no better than the interpreters of them; and the interpreters of tongues are not more valuable than the “shepherds,” or those with the gift of “helps.” Paul makes this point in his first letter to the Corinthians:

Now there are varieties of gifts, but the same Spirit; and there are varieties of service, but the same Lord; and there are varieties of activities, but it is the same God who empowers them all in everyone. To each is given the manifestation of the Spirit for the common good (1 Corinthians 12:4–7 ESV).

There is diversity among the gifts, but they all come from God’s Holy Spirit. And by nature of their source being the same, none are better than others. And the kicker: all are required, as Paul tells us in Ephesians 4 and throughout 1 Corinthians 11–13. All are not just needed—they’re necessary.

But what does Paul mean by “gift”? His usage of the word elsewhere tells us. He says to Timothy: “Do not neglect the gift you have, which was given you by prophecy when the council of elders laid their hands on you” (1 Timothy 4:14 ESV). Timothy’s gift was identified by the elders (people in church offices) via the office of prophecy. They did so by acting in a faithful way: laying their hands on him to pray. Note that it’s not as if this just came out of nowhere: they were seeking God’s guidance. This means that a definition of spiritual gifts must include the idea that God is sought, and that He answers through the use of other spiritual offices. This very well could mean direct revelation.

Paul later tells Timothy in another letter: “For this reason I remind you to fan into flame the gift of God, which is in you through the laying on of my hands” (2 Timothy 1:6 ESV). This further suggests that spiritual gifts often come upon people through prayer, and consequently a type of spiritual anointing. It also suggests that a definition of spiritual gifts must include an acknowledgment that they come from God and that they must continually be rekindled, like a fire needs to be.

Peter also uses the term, when he says, “As each has received a gift, use it to serve one another, as good stewards of God’s varied grace” (1 Peter 4:10 ESV). Peter tells us that all believers receive spiritual gifts, and that they must be used for helping others; also, they are given so that we can use them for God’s various purposes, being His different ways of demonstrating His grace through us.

For a definition of spiritual gifts, I offer: “Abilities given by God through the Holy Spirit to all believers in Jesus—for the purpose of serving others so that the Church may grow.” And I would add: “They are to be discerned by the individual and other believers holding church offices through prayer, and are often anointed upon someone by another believer via the power of the Holy Spirit; that person is usually someone with the office of prophecy. Spiritual gifts are to be regularly renewed and strengthened, as well as stewarded wisely, according to the various ways God would have someone to utilize them. Their purpose is to be used for the common good—unity and love—of the church and all people: to manifest the salvation, restoration and renewal that Jesus alone brings through His sacrificial death and continued work through the Holy Spirit. For this reason, all spiritual gifts and offices are needed and required in gatherings of believers in Jesus.”

What do you think of this definition of spiritual gifts? Would you add anything to it or take anything away?

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Want to read the entire series? Here is a round-up:

Spiritual gifts or curses?

We don’t compare ourselves to Elijah but should

Treating pastors like restaurant managers

Jesus in a cashmere sweater

Banishing Sunday school teachers

Spiritual gridlock: the end of miracles?

The myth of the apolitical church

Healing: it's what we all need

Help: a war cry, not a cry of desperation