The Church

“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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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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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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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

Administrators: leaders, not paper pushers

Speaking in tongues: not crazy, just different

Interpreting, (well) everything

The higher gifts: an owner's manual

Why pastors never meet expectations

Looney tunes and the church

Purpose: it's confusing

"Be a man"

Growing pains: don't be like Mike

I don't want you to be uninformed

I Don’t Want You to Be Uninformed

John Barry — Sat, 21 Jan 2012 22:14:19 -0800

We provide for the media empire: Most of us are obsessed with information. In a way, the love of media represents our endless search to find meaning. The news gives us something to obsess over, talk about, and pretend that we can do something about. We look to fill the gap in our beings with information, when only God can fulfill it. In our search to be informed, we’re uninformed. This disconnect is rooted in not just our lack of understanding of self, but also the Spirit. Paul makes a similar point when discussing spiritual gifts.

Now concerning spiritual gifts, brothers, I do not want you to be uninformed. You know that when you were pagans you were led astray to mute idols, however you were led. Therefore I want you to understand that no one speaking in the Spirit of God ever says “Jesus is accursed!” and no one can say “Jesus is Lord” except in the Holy Spirit (1 Corinthians 12:1–3 ESV).

It is by the Holy Spirit’s work that we can declare “Jesus is Lord.” This point is so undersold that I hadn’t thought about it for years until rereading this passage about a week ago. It’s often remarked in Christian circles, “Jesus does the saving” or “God does the work,” but how often do we acknowledge that the very confession that “Jesus is Lord” requires the Holy Spirit?

The Spirit is usually only welcomed to the after party of the confessing: “He will come,” we say. But in a true confession, He is already there.

When Paul says that “Jesus is Lord,” he may mean two things simultaneously. If he is using the Greek word Kurios, “Lord,” like the ancient Greek translation of the Old Testament (the Septuagint), then he means “Jesus is Yahweh (God’s holy name).” He is declaring that Jesus is the God of Israel. If Paul is using kurios as “master” or “ruler” (another way the Greek word is used), then he is declaring that “Jesus is master” and thus the one that people owe allegiance to. It seems likely that Paul means both ideas, since the first presupposes the idea of the second and the second would hint at the meaning of the first. But whatever the precise meaning, it’s a powerful thought: The Holy Spirit is not only the reason for confessing Jesus as ruler and/or God, but instead the Spirit is required.

This is the framework for how Paul understands spiritual gifts. He makes the point that the Corinthian believers were at one point led by mute idols (astray), and will now be led by the Spirit through the works of spiritual gifts. Prior to coming to Christ they were led, but they will now be led the right way. We’re all curious what the “right” way looks like; this is especially the case when it comes to discerning true spiritual gifts. Paul discredits this notion: “no one speaking in the Spirit of God ever says ‘Jesus is accursed!’ ” That’s his defining factor: the thing he uses to make sense of the real Spirit versus evil spirits. If someone opposes Jesus, they’re not from God. It’s that simple.

Paul may have said this to fight Jewish mystics or pagan priests since both performed signs and wonders to prove their validity as God’s or the gods’ representatives. Paul’s framework for spiritual gifts requires a confession that Jesus is Lord, and as such, a submission to His reign.

It seems that we need similar guidance. But our idols today are not mute but vocal. They speak loudly through the boxes in our living rooms. We stare at them in amazement, believing that somehow the information provided will satisfy. Paul cries out against this; he claims the work of the Spirit, in spiritual gifts, as a better way. He declares that the Spirit’s work will be clearly defined—and defy the work of evil.

What idols do you need to tear down? And what walls have you built against the Spirit’s authentic work in you?

Join the movement. Be the first to know. Sign up for updates here.

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

Administrators: leaders, not paper pushers

Speaking in tongues: not crazy, just different

Interpreting, (well) everything

The higher gifts: an owner's manual

Why pastors never meet expectations

Looney tunes and the church

Purpose: it's confusing

"Be a man"

Growing pains: don't be like Mike

Debating Driscoll - Some Thoughts

Kyle Strobel — Fri, 20 Jan 2012 08:47:10 -0800

You don’t have to be interested in thinking about or debating Mark Driscoll to find yourself pulled into the wave of his most recent debacle. I am not interested in talking about the situation itself, or even about Driscoll himself, but I want to make some notes about how people react to him. I find it interesting that, for the most part, both sides that debate Driscoll basically say the same thing. The issues debated are not typically over justifying his actions, most people I see interacting with him, on both sides, agree that he “goes too far,” and “lacks wisdom in what he say.” The difference, I propose, has to do with how we understand what a pastor is.

There is a growing belief in the evangelical church that “good” preaching covers a multitude of sins. This is simple another way of saying that the ends justify the means. The question we need to ask, I think, is whether or not it is fitting for a pastor to lack humilty, lack wisdom, and clearly project so many of his own psychological issues onto God’s work. Again, it seems to me that both sides agree to these things, and both think they are at least regretable. The main difference, as far as I can tell, has to do with how we view those things in light of Driscoll’s position as a pastor. One side, the pro-Driscoll side, claims that everything else he does out-weighs these particular sins, or else they invoke something like: “Boys will be boys.” The other side, believes that Scripture is clear about what a pastor is like, and because he breaks these Scriptural mandates so freely, frequently, and publically, that he should undergo, minimally, church discipline.

At the heart of the issue is spiritual formation, and whether pastors are called to humility, grace, and a higher level of scrutiny, or if these things are more like desires that will never actually be fulfilled.

What are your thoughts?

Growing Pains: Don't Be Like Mike

John Barry — Wed, 18 Jan 2012 18:58:30 -0800

It seems that in small churches we devote an extraordinary amount of energy to church growth—to the point that a few weeks of attendance being down can cause the next leadership meeting to be almost entirely about that. Although we know it’s fundamentally wrong, the media publicity of large communities makes us feel like they’ve somehow won, and prompts us small communities to try to be like them. Capitalism doesn’t help since it measures success by numbers. In focusing so much of our energy on numbers we small communities (albeit unintentionally) turn away from spiritual growth. Yet, most megachurch pastors I know are trying to move their churches towards spiritual growth. The irony is astounding: The small church is trying to be big, while the big church is trying to disciple like its small. Maybe we in the small churches should pick up on the lesson.

This problem, like so many others, is also rooted in the lack of spiritual offices and the lack of focus on spiritual gifts in our communities.

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love (Ephesians 4:11–16 ESV).

Growth was meant to look like people getting closer to Jesus, not like numbers. There’s nothing wrong with growth in numbers: Jesus told His disciples to preach the gospel to anyone willing to listen and to make disciples of all nations. There’s something wrong with a focus on numbers coming on Sunday. Our numbers should be about people choosing Jesus. That’s success. And the only way to that success is helping those in our communities grow spirituality.

For this reason, Paul tells those with spiritual offices to speak “the truth in love.” And notice how he phrases the outcome: “grow up in every way into him who is the head [of the body, being all believers], into Christ.” He then says why: “so that it [being the believers, the body] grows so that it builds itself up in love.” It’s again, like in 1 Corinthians where Paul mentions spiritual offices and gifts, about love. The way to growth is by equipping believers, so that they can work together properly, for the purpose of showing the great love Christ has shown us.

How often do we make it about getting someone to a service instead? And how sad is that, when the purpose is getting someone into a relationship—with the God who made them? Spiritual offices are about leading others to hear this call and react to it.

The lesson for the small church: Don’t be like Mike—don’t even be like you—be who Jesus wants you to be. The lesson for the big church: discipleship will continue to be the way forward.

How can you help those in spiritual offices in your community lead people towards growth in their relationships with Jesus? If you’re in a spiritual office, how are you currently doing this work?

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

"Be a Man"

John Barry — Mon, 16 Jan 2012 19:30:03 -0800

“I’ll be leading the children’s ministry this evening.” These magic words brought on all ancient motherly instincts in our church: must rescue the children from the young man with no kids. (Add pauses in between words for drama.) Somehow all the mothers in our small church, for the first time, joined their children rather than stayed for the sermon. This is understandable: I know little to nothing about children. (I wouldn’t want me looking after my own kids, if I had them.) The kids would have had fun, but I’m sure it would come at the high cost of them being full of sugar and gold fish crackers, becoming slightly less respectful, and learning absolutely nothing at all in the process. So I intentionally refrain from children’s ministry, focusing on my primary gifts. I consider it one of the ways I bless the parents of our church.

Since I clearly don’t have the gift of teaching kids, I tremendously respect people that do. But it seems that most people with that gifting don’t recognize what a wonderful gift it is. This reminds me of the terrible impression that some spiritual gifts are better than others, or that some spiritual offices are more desirable or special. Yet, Paul tells us that all spiritual offices are meant “to equip the saints [being, believers] for the work of ministry [all work for Jesus], for building up the body [the church, being all believers together] of Christ” (Eph 4:17). (He includes “teachers” in the group of people who do this work.) Paul then goes onto detail what this means—showing us precisely what it looks like and by apposition, the dangers of not having spiritual offices present in our churches. Paul explains how we grow up in our spirituality.

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love (Ephesians 4:11–16 ESV).

Spiritual offices are about unity. Paul tells us that those with spiritual offices—apostles, prophets, evangelists, shepherds, and teachers (and some others mentioned in 1 Corinthians 12)—are called to help others “attain to the unity of the faith [being Christianity].” We often forget how important unity is, until we don’t have it. When it’s present, it’s seamless. It’s like a well-edited book, a great percussionist, or elegant design; you don’t notice any of these until they’re missing.

If your church leadership isn’t unified around God’s vision for your community, you already know it. And fundamentally, this means that the problem is either them or the exclusion of other leadership—people with other spiritual offices—who aren’t present: whether that’s intentional or a mistake depends on the community. But if it’s out of ignorance, that’s as much of a problem as intentional exclusion. Those who do nothing at all are just as guilty as those who are malicious.

Knowledge isn’t for babies: “Be a man.” Paul says that those in church offices are meant to lead the movement towards a wider knowledge base about the Son of God. By “fullness of Christ,” he means that those in church leadership are called to help others attain whole relationships with Jesus, where they lean on Him for understanding, growth, and direction. Church leadership is about the person of Christ and should never be about anything else. If those in our churches aren’t growing up in spiritual maturity, and if we aren’t as well, then we’re all wasting time, as well as our God-given gifts. If this isn’t the case in our communities, then the leadership of them must be challenged.

If pushed, push back. This is a lesson that should not be taught to kids, but is something all of us adults get a little confused about. Evil is evil. And crafty people can do evil things—deceiving us without us knowing. I recently had someone tell me that before he became a Christian he would intentionally use his intelligence to manipulate people, usually successfully, including Christians. He said that if God hadn’t intervened in his life that he would have gone on inflicting damage on others, probably without them even realizing it. Now, few are evil geniuses, but when evil approaches, it must be pushed back. Unfortunately, I’ve been in church communities where the church’s leadership did not play an active role in this, and semi- if not fully shunned those who did. If pushed by evil or the confusion of bad doctrine, we must push back.

Growing up in Christianity is difficult. It requires recognizing active leadership roles we may not feel ready to take on, and saying no to others because we know we’re not gifted in them. But we must, if there is hope for our communities.

How can you take an active role in transforming your church community?

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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

Administrators: leaders, not paper pushers

Speaking in tongues: not crazy, just different

Interpreting, (well) everything

The higher gifts: an owner's manual

Why pastors never meet expectations

Looney tunes and the church

Purpose: it's confusing

Purpose: It's Confusing

John Barry — Sat, 14 Jan 2012 11:12:42 -0800

Purpose is a very confusing thing. We throw around the word like it’s simple—like everyone understands it—but similar to political words like “change” and marketing words like “believe,” the object of the word is lost in the sentiments. Purpose must be accompanied by direction. It must be directed at not just something, but someone—God. And this is precisely where the use of spiritual gifts becomes skewed.

And he gave the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ, until we all attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ, so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, from whom the whole body, joined and held together by every joint with which it is equipped, when each part is working properly, makes the body grow so that it builds itself up in love (Ephesians 4:11–16 ESV).

There is a reason why people dislike the notion that God can lead someone directly (speaking to them) and the idea that God has called people to very particular tasks, using gifts that He chose to give them: it’s something that not only can’t be controlled but can get out of control. We’ve all heard the idea that if the murderer says “God told me to do it,” than the logic behind God still speaking is fraught with problems. This leads to the conclusion that God stopped speaking after the canonized Bible came to be.

Yet, there are major issues with this logic: If God stopped speaking, why did Jesus spend so long telling us how to receive the Holy Spirit, interpret His work in the world, and use spiritual gifts to do things like healing? And, if God stopped using spiritual gifts, why is so much of the New Testament full of stories of God doing miraculous things among men and women who are empowered by Him? Are those merely for the history books? And if God stopped speaking after the canon came to be, then history tells us that for Protestants (all non-Catholic and non-Orthodox Christians), then God spoke right up to the time of Martin Luther, but he and those working with him were the last ones: because Martin Luther removed the Apocrypha. And if spiritual gifts and the workings of the “spirits” had stopped by the time of Martin Luther, than apparently he was crazy and really shouldn’t have been deciding our canon anyways, because he certainly believed that Satan was after him and that the Spirit led him and empowered him to do things that are nothing short of miracles. And for Catholics and Orthodox Christians, that means that God didn’t stop speaking until around the fourth century AD, and according to some canon historians, the sixth century AD.

So on the grounds of logic alone, the Spirit is still working, God is still speaking, and spiritual gifts and offices are still functioning. If that’s the case, then the way we use spiritual gifts is actually the problem. They need purpose; a purpose that must be directed towards God and His work.

Paul, in Ephesians, articulates the purpose of spiritual offices clearly: “to equip the saints [being the “holy ones” or believers] for the work of ministry, for the building of the body [being the believers as one group, together] of Christ” (Eph 4:12). It’s all about helping other believers.

And spiritual gifts, throughout 1 Corinthians 12–13 are cast in light of “love”—the true purpose of all things that are God’s.

In the next few posts, we will explore what people who hold spiritual offices are meant to do with them, and make this purpose more concrete. We will also examine what happens when spiritual offices aren’t present.

Are those with spiritual offices in your community serving this way and for this purpose? If not, in what ways can you humbly present this idea to them?

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