It is About Destruction

If I were to design a way to corrupt a culture; turn evil into good and good into evil, I could not do it any better than what is currently happening in our country. The idea of traditional families has basically been destroyed. The healthy value found in employment is eroding. Crimes that used to have penalties now no longer do. Drug use is legal and/or permitted—creating a generation that works less and stays high more. The tragedy of homelessness is becoming epidemic totally changing life in our cities with few workable solutions apparent. Hate, accusations and blame have become the common cultural language–puncuated by vulgarity and profainity, which frequently drowns out any remaining calls for mutually respectful dialogue. Our nation’s leaders are ineffective—unable or unwilling to promote harmony. Our personhood is now being attacked–potentially robbing our kids of their innocence and childhood by gender confusion. Beyond that our culture seems determined to sexualize our kids. Here is a real excerpt from a book designed for kids entitled “Let’s Talk About It” that actually is placed in some school districts in our nation:

“There’s nothing wrong with enjoying some porn, it’s a fun sugary treat.” When consumed right, porn can help you discover new aspects of your sexuality. A great place to research fantasies and kinks safely is on the internet. There’s tons of people and communities out there who share your interests and have all kinds of advice.” Then there is this advice about sending naked pics to friends: “So before you start sending your naughty masterpieces around the world, take some time to get friendly with photo editing, software and apps.”  

I would do all that plus I would make sure to create hostility everywhere—to reduce every conversation to partisan arguing; to politicize everything producing a climate in which everyone is always suspicious, angry and ready to fight.

Obviously, God has to be removed from the national, cultural conversation and churches must be discredited and made irrelevant. Whatever word they do manage to speak would be reframed and labeled as oppressive, hate-speech and attached to some unpopular political agenda that can be easily dismissed. Or even better–politicize the churches and divide them along party lines.

Then I would hand everyone devices that either fuel the anger or dull whatever lingering alarm exists through constant distraction. I would reshape entertainment. No longer would anything “wholesome” be produced. Instead, it would be much darker, dystopic, vulgar, bleak, hopeless and politically charged. I would attack mental health and create the need for addiction as well—get folks hooked on chemicals, porn, gambling, sex, binge-watching—whatever works to make them dependent and prevent clear thinking and productive habits.

I would make pleasure the highest goal and then distort what that means. I would convince people that I have their best interest in mind. Cultural apathy would be the end-game.

And when any voices ever rise up to challenge—I would use every method to silence them; to prevent them from being heard I would bully; blame; accuse; shout; threaten, turn it all political, etc. I would forgive nothing. Instead, I would just keep reminding, rehashing and reliving whatever problems exist—historical or current. I would keep it all raw, fresh and painful constantly on every screen. I would choose violence if necessary and then justify it. I would create a compelling cultural narrative to support my efforts, use all resources to promote it and then dare anyone to differ.

I would distort truth; sow confusion and raise a harvest of disorder and chaos. Then I would normalize it all.

And when good becomes known as evil; when evil is redefined as good, then I will have succeeded.

It is about destruction after all—not construction. “The thief comes only to kill, steal and destroy” (John 10:10) and he ( “the accuser”– Revelation 12:10; “the father of all lies”–John 8:44) is very good at his job

There is No “Formula” for Church Growth

Back in the day I would disagree with myself here. Then, I bought in hard to the church growth movement. I devoured the books. I attended the seminars. I was a true devotee. I went to many a workshop, sat enthralled at stories of how the presenter’s church was bursting at the seams–growing like crazy! Eagerly I went back to my home church impatient to share and implement all I had learned.

Maybe you remember:

• Everyone needs seven friends to stay connected to a church
• A church cannot grow beyond 85% of its physical capacity (auditorium seating; class room space; parking spots, etc.)
• Seminar your church up for “felt-needs”—marriage; parenting; finance; etc.—to attract unchurched folks
• Get the worship “right” (what exactly “right” meant depended upon which expert was suggesting it, but it always included making worship as appealing as possible to attract more guests)
• Small groups are THE essential component
• Establishing a “Discipling” method is an absolute key
• And who can forget the Open Bible Study method; or the Jule Miller films; door knocking; or the bus ministry

Even now, I do not discount the wisdom still found in these ideas, approaches or methods. Folks were (still are) brought to the Lord through them. But honestly, if I now hear a pitch about a “church growth formula” I do the proverbial eye roll. There simply is not one that exists, at least, that can be plugged into just any church and always create growth. That is a myth. It may generate book sales, but often that is about all.

Growing healthy churches is difficult work usually accomplished over time and always, always about relationships. Events can attract. Programs can mobilize. Worship can inspire. Seminars can inform, but no matter the church; regardless of location; whatever the size and resources; it ultimately is about one person sharing their faith with another. It is one person inviting a friend to read Scripture together; to talk about Jesus together; to pray with each other; to go together to worship; to encourage each other in the Lord.

And there is no one specific formula for this; no one size that fits all churches and situations. It comes from within the heart of someone passionate enough about Jesus to introduce him to others around them. If our church is not growing, it could very well be that we are maxed out with no room for anyone else. It could be that our worship is lifeless and unappealing. Or maybe our small groups are not up and functioning properly. But more likely it is not any of that–it is probably that we are simply not sharing Jesus within our circle of influence.

Think about the first church—those tiny house churches in the first century. They existed long before anyone came up with any church growth formula. They likely did not grasp ideas about an attractional model of worship or the need to host cool, culturally-connected events. Yes, they were small groups and maybe they practiced the empty chair, but what they really had was an undeniable, unstoppable, unwavering commitment to sharing the Good News of Christ—even in the face of severe oppression. It was the “word of their testimony” empowered by the “blood of the Lamb” (Revelation 12:11) that enabled them to grow their church. They had no formula but they did have a calling from Christ:

Therefore, go and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely, I am with you always to the very end of the age (Matthew 28:19-20).

If we can once again take that calling seriously. If we can ever rediscover our passion for Christ and share that with those who do not know him; If we can reach the point where “we cannot help speaking about what we have seen and heard” concerning Jesus (see Acts 4:19-20); then our churches WILL grow. We will make disciples.

You know the story. The scandalized Samaritan woman. A most unlikely evangelist. She met Jesus. Her life changed. She then told everyone about him. She infected others with Christ. They got excited too and rushed out to meet him. Jesus viewing the masses headed his way. All these millenniums later his words still ring true:

Do you not say, ‘Four months later and then the harvest?’ I tell you, open your eyes and look at the fields! They are ripe for harvest. (John 4:35).

There was no formula that this woman followed. Just her heart overflowing from the blessings of being with Jesus. She could not help herself. She had to tell everyone. Open up our hearts, Lord, to this kind of unrestrained passion. Open up our eyes to see the harvest. Open up our mouths to tell them about Jesus.

The Seven Churches. Revelation 2-3

As noted in the introduction, the Revelation was written originally “to the seven churches in the province of Asia” (1:4) dealing with the real-world problems they faced living in their hostile Roman environment. These seven churches also represent the church then at large with the letter’s message extending beyond just their specific circumstances. Likewise, Christians in any age (including our own) can read themselves into the text and story in order to find contemporary meaning and comfort in the message.

In the text the seven churches are symbolically represented by seven lampstands with John, perhaps borrowing language from Zechariah 4. The light of the lampstand could be symbolic of the light of Christ being illuminated into the world from the churches.

Christ is seen as standing among the lampstands, brilliantly depicted in a priestly fashion that highlights all aspects of his divinity—his omnipresence; omnipotence; and omniscience. He authoritatively holds the seven stars (angels or messengers of each church—likely those who would deliver the letter to each church) in his right hand and speaks the Word of God—described in familiar NT language as a double-edged sword (Hebrews 4:12).

John’s vivid description of Jesus sets the stage for how he symbolically uses language throughout the book. And it should come as no surprise that Jesus is shown among the churches. The church is his bride, which one day will be fully united to her groom—that is the promise seen at the end of this book. The promise given to Christians in those seven churches as a means of encouraging them to endure.

Enduring (being “faithful even to the point of death” 2:10) is the fundamental message of the entire book. These letters to the seven churches serve—in a sense—as the storyline of the rest of the Revelation. Will God’s people endure? Will they inherit the promise portrayed at the end of the book? And why is faithfulness to Jesus described as “conquering?” All of these questions are threaded throughout John’s letter.

The questions were pertinent to the specific challenges facing each of the seven churches. Some were dealing with apathy due to wealth and affluence. Some were severely morally compromised, while others were doctrinally askew. In contrast however, some among the seven churches were holding on faithfully in spite of violent physical and economic persecution.

Jesus, through John would address each specific circumstance. The tribulation that was upon them would force them to choose—faithfulness or compromise. The temptation was to deny Jesus to either avoid the consequence of persecution or to join in on the cultural immorality. This is one reason why the book is timeless. Every generation has to make, basically, the same choice. The circumstances change; persecution to this degree has not always been present; but temptations to compromise are always around in the broken world. So, as we read the text; as we drop in on the seven churches; which is it—faithfulness or compromise?

Seven Letters

Each letter is addressed to the “angel” of that church—a messenger who was to deliver the letter. Jesus identifies himself in various, but familiar ways out of John’s earlier description. He also makes clear his awareness of the circumstance of each church. He provides warnings, if necessary and/or commendations along with affirming the promise of the book to those who overcome. He ends each letter with a call to listen and act. Remember the seven letters—while specifically addressing circumstances unique to each church—do represent an overall picture of all the churches then suffering under Roman rule, plus churches throughout the ages (including now) dealing with the challenges of their time.

• Ephesus—the loveless church (2:1-7). We have a great deal of NT information on this church. Once doctrinally compromised, but no longer tolerating such (opposing the Nicolaitans—a heretical group), they were enduring in the name of Jesus. However, in so doing, they had drifted into such extreme rigidness that they totally forget Paul’s advice to “speak truth in love’ (Ephesians 4:15). Repentance was sought.
• Smyrna—the persecuted church (2:8-11). Perhaps both economically and physically persecuted (Polycarp was martyred here in 155), While poor, Christ identified them as “rich.” They faced an extra-ordinary Jewish opposition in their city (“synagogue of Satan”) along with the Roman oppression. Jesus affirmed that their suffering would happen, but it also would end (“ten days”).
• Pergamum—the over-tolerant church (2:12-17). This was a city of many pagan temples—Satan’s throne. The church suffered much there (Antipas death) but endured with one exception—they were too tolerant, again, of the heretical Nicolaitans (more info given here about this group—connected to OT Balaam. They were compromising Christianity with idolatry and sexual immorality.) Repent or else was Christ’s message.
• Thyatira—the compromised church (2:18-29). Compromised by a woman identified by the OT moniker of “Jezebel.” She took upon herself the label of “prophetess” and led this church to immorality, idolatry—compromising the truth perhaps with a hint of Gnosticism. Christ’s judgement upon her and her followers is severe (and similar to that of her OT namesake). To those who rejected her, Christ promises both power and presence (Morning Star—himself—22:16).
• Sardis—the dead church (3:1-6). Apparently, a church living off of their reputation, but Christ penetrated that façade. A call to strengthen, remember, obey and repent was given for all but a few who had remained faithful.
• Philadelphia—the church of opportunity. (3:7-13). Christ, holding the key, promises to open outsized doors of opportunity to this small and struggling church. Their faithfulness despite (again) heavy Jewish opposition would be rewarded by being acknowledged by their enemies, being strengthened and protected against harsher persecution along with a permanent position in the coming New Jerusalem. Quite the promise by Jesus.
• Laodicea—the lukewarm church (3:14-22). Located in a wealthy, financial center, this church sank into apathy—not hot or cold—due to indifference created by affluence. It had blinded them to their own critical condition—so Jesus calls for them to use the eye salve manufactured in the region to clear their spiritual vision. He offers a rebuke and calls for them to repent.

“He who has an ear, let him hear what the Spirit says to the churches.” This was the common ending of each letter and Christ’s way of urging all to listen and act upon each letter. Common also was a wonderful promise to each church to those who overcame the challenges they faced. The letters carry the underlying message of the book—will it be faithfulness or compromise?

Jesus continues to stand among the lampstands—observing, warning, commending, blessing, protecting, calling for repentance, and promising. Specifics obviously have changed, but our challenges can be seen in theirs. Will it be faithfulness or compromise? He who has an ear, let him hear.

Revolutionary Action!

The Kingdom Revolution #10

Therefore, I urge you, brothers, in view of God’s mercy, to offer your bodies as living sacrifices, holy and pleasing to God—this is your spiritual act of worship. Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will. (Romans 12:1-2)

Contextually Paul wastes little time getting directly to the heart of the matter within the Roman churches—literally. It is the practical stage of the transformation. It is what the makeover really looks like. He is calling for revolutionary action—what living the revolution is all about.

Redirected Passion (12:8-16)

Or perhaps even better stated—redeemed passion. He begins with a makeover of what drives us—our passions—what we love and hate. Could it start otherwise? For things to change in Rome; for the Jew and Non-Jew alike to get on with the kingdom revolution; the “inward man” needed a makeover. Genuinely and transparently they needed to love each other. Unless and until they sincerely did no transformation could take place. Period.

Driving this change would be a decided distaste for anything evil coupled with an overarching desire for the good, holy and righteous. Don’t fail to make the connections Paul is working for here. Revolutions change everything remember? Change here involves a Jew and non-Jew seeing each other through the kingdom perspective. The layers involved in this include how good and evil are viewed. No longer would the Jew view the non-Jew through a hate/evil lens and visa-versa. Instead sincere love replaces hatred and racism. In Christ it is all good! Cling to that! Cling to your brothers. Christ’s values become preeminent in relationships, not worldly values.

Therefore be devoted to each other as family—regardless of race. Part of the revolution is creating a new family and a new identity in Christ that trumps all others. It is a family not based on heritage, but on “no condemnation” in Christ Jesus. The bloodline that we all have in common is what Christ shed on the cross. Love each other deeply, transparently and sincerely in this family—without reservation—even to the point of honoring the other above yourself. In Christ we are all elevated! Live that out. That is indeed a revolution—not seen nor heard anywhere else outside of the kingdom of God. Be passionate about that—not about hating. Frame it all in Christ. It all flows from serving him.

Redirect all that negative emotion; all that passion twisted by evil values and transform them to reflect the values of Christ. What a difference that would make! Transforming—not conforming. This is the way revolutions spread! It is not business as usual. It is the revolution of the kingdom of God. Wonderful. Amazing. Different. Redeeming. Beautiful. Welcoming. Eternal. Cling to this!

Never Be Lacking!

Allow this positive passion to go deep within to create the kind of hope that endures even when challenged. The kind of hope that can even find joy when the pushback comes—and rest assured it will come. All revolutions face resistance. Pushback comes from being different; from doing things differently (such as Jew sitting down to a meal with a non-Jew); so be ready. Never be lacking in the kind of zeal that enables hope and joy to reset the challenges (this is a common New Testament encouragement—Hebrews 12:2: James 1:2; 1 Peter 1:6-9). No longer is the pushback—the persecution—crippling and disheartening. It can be processed as a “light and momentary” trouble. Our joy in Jesus outweighs it. Prayer is a significant part of this process too. It is how we express it all directly to God. It is the language of the revolution.

So much so that in the kingdom we can even redefine persecution itself. Incredibly it can be made over into an opportunity to bless the persecutors! (Notice the echoes of the Sermon on the Mount throughout Paul’s teaching here?) Talk about a revolutionary idea—this is it! Don’t speak curses back into the pushback—speak blessings! (How are we at this practice?) Find the losers around you—not the winners to identify with and associate with! Incredible! That is just not the American way (nor was it the first-century way), but it is the kingdom way. (If we have paid any attention to Christ, this should not be surprising however. It is exactly what he did—Matthew 11:4-6.) So the weak, the poor, the timid, the mournful, the outcast, the sick, the homeless, the meek, the hurting, the lost, the friendless, the sinner, those on the fringe—go bless them; go hang out with them. Intentionally befriend them. Do not care what anyone else thinks. Care what God thinks. Do it all together too—in harmony with one another and with the same goal in mind. Revolutionaries must be united in their pursuit of the revolution or it will not happen.

And for it to happen, Paul includes another bit of advice—get over yourself. He doubles back to verse 3 because he knew this needed to be reiterated. No one ever said revolutions were easy. As long as a Jew allowed any old prejudice to linger; who kept even a small portion of Jewish pride within; or the non-Jew hung on to similar attitudes—nothing would change. Not a chance any of this would happen. Therefore—let go of conceit. Forget who you once were. That was all meaningless and counterproductive to the kingdom. Transformation is transformation! The result is nothing looks like it once did and that includes the person looking back in the mirror.

God’s calls for revolutionary action! Action intentionally driven by the values of the kingdom of God. Action designed to further the kingdom. Action that is not unnoticed. Action that makes sense only through a kingdom perspective. Action that will continue to change the world. So, how about it? Are we up to it? Are we passionate about it? Are we a part of the revolution?

 

 

Five Reasons Why Churches Won’t Grow

Although never voiced I have discovered that there is usually a degree of internal institutional opposition when it comes to church growth. It is not just that churches don’t grow; often it is they won’t grow. Here are five reasons why:

• Lack of intentionality. For a church to grow it must plan to grow. It must be purposeful in evangelism. It must expect growth along with anticipating how to manage it. A church that grows is intentional about sharing God’s message; intentional about being hospitable to guests; intentional about assimilating new members in a healthy fashion; intentional about building meaningful relationships. They intentionally plant, water and are ready when God gives the increase.
• Maxed out leadership. This includes maxed out vision for the church body and maxed out ability to manage the church body. A church will grow only as far as its leadership envisions and leads. When a leadership settles for status quo so does the church. Growing churches have leaders who walk by faith, not sight; who raise up new leaders to share in and expand their vision while escaping burnout; and who create an atmosphere for growth.
• Apathy. Often churches are inwardly focused—more concerned and urgent about members needs then about outreach. This challenges every church. But beware! Apathy may be comfortable, but apathy dooms churches.
• Fear. Fear is apathy’s partner. Fear presents all sorts of barriers (both real and imagined) to growth. Fear paralyzes leadership. Fear stymies vision, innovation, boldness and outreach. According to the Bible it is a spirit foreign to God.
• Tradition. Tradition can be healthy. Some ritual is God-ordained–an essential and extremely meaningful part of our church life. Tradition helps define us as a community of faith, but frequently tradition can also be limiting to growth. Because we have never done it that way before does not necessarily mean it cannot be done that way. If tradition or traditional thinking is limiting a church’s ability to evangelize, then there should be a reevaluation of that tradition and thinking.

Avoid these not-so fab five at all costs! They are preventing churches everywhere from realizing the potential God sees within them for outreach and growth. Haven’t we let them stop us long enough?

(Bible verses referenced include 1 Corinthians 3:7; 11:23-26; 2 Corinthians 5:7 & 2 Timothy 1:7)