Archive for the ‘Church’ Category

Honor Codes and Celebrity Woes December 12, 2013

When is honor dishonorable?

A major subject of discussion in the American evangelical scene over the past several years has been the presence and influence of certain “celebrity pastors”. Much has been written on whether well-known personalities in Christian ministry qualify as “celebrities” or merely “public figures”–whether  they gain notoriety for faithfulness and accomplishments or whether they seek fame and power and use the Church as their platform. A helpful roundup of these thoughts is available here (ironically enough, a panel discussion of well-known pastors in front of a crowd of 7,000).

There are other issues underneath this general discussion, notably the increasing lack of oversight and accountability for famous pastors and speakers. Carl Trueman (who appears on the panel mentioned above) writes incisively about a few recent flare-ups of this phenomenon here and here.

Most of what I hear on the subject focuses on three areas in particular 1) the aforementioned accountability issues, 2) the seeping into the Church of the general celebrity culture of the contemporary West, or 3) the role of mass and social media in “feeding the beast”. What if, perhaps, there was something else operating in the shadows here? Something more primal, more dangerous, because it comes from within?

Honor Codes and Christ
One of our church elders (who also happens to be a professor of English literature) and I were talking about the prevalence of honor codes in world literature. He noted that, despite surface differences, shame/honor cultures typically function by elevating the social standing of men who conform to a given culture’s ideal of manhood and shielding those who rise from dishonor or any damage to their reputation. Christianity, he argued, subverts that model in the person of Christ–that He receives the highest honor (being seated at the right hand of the Father and receiving worship from every tribe, tongue, people, and nation forever) through being subjected to the highest dishonor this life could muster (emptying Himself, betrayal by friends, false accusation, public humiliation, execution as a criminal). That radical perspective shift upends the notions of manhood, leadership, and power in the Church, giving Christians a framework by which humility, tenderness, patience, etc. become markers of strength rather than weakness.

The Code Redeemed in the Church
In a sense, Paul expounds this redeemed code of honor in his description of the character of elders/overseers in the Church: “An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money. He must be one who manages his own household well, keeping his children under control with all dignity (but if a man does not know how to manage his own household, how will he take care of the church of God?), and not a new convert, so that he will not become conceited and fall into the condemnation incurred by the devil. And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil” (1 Tim. 3:2-7). To qualify as a leader in the Church, a man must be recognized as holding to the standards to which all believing men should aspire–pastors and elders are not called to be a breed of theological superman, but rather faithful men who lead others by teaching and example to greater Christ-likeness so that the witness of the Gospel may be upheld and spread. Paul says as much in introducing this list of qualities: ”It is a trustworthy statement: if any man aspires to the office of overseer, it is a fine work he desires to do” (1 Tim. 3:1).

Double Honor
Even so, this is not an easy calling, and Satan desires the distortion and downfall of God’s good plan for Church leadership. For this reason, Paul shares (later in the same letter), that “The elders who rule well are to be considered worthy of double honor, especially those who work hard at preaching and teaching” (1 Tim. 5:17). He suggests that those who labor in the Word for the benefit of the body should be compensated for their work (5:18), and that criticism and accusation against them should be weighed carefully (5:19).

It is right and good that we should honor and, in some measure, elevate those who serve the Church well. Like cream, they rise because of their obedience and perseverance over the long haul. Perhaps they even gain notoriety beyond their local church and community through media transmission of their teaching. Though it is easier to gain a wide audience through today’s technology, this goes all the way back to the beginning of the Church in that its leaders often wrote widely and impacted wide swaths of the population. The Church Fathers, and later the Reformers, were something of “celebrity pastors” in their own day, and their writings continue to wield influence. Again, to be a celebrated teacher of God’s Word is not inherently problematic, and the Church past and present has benefitted through the very public ministries of some men.

The Code Resurgent
Perhaps this is where we swerve. All it takes for the old pagan code of honor to overtake this righteous double honor is the most natural of human weaknesses–pride. As soon as the man who gains fame from ministry begins to believe that this condition arises from his work rather than the Lord’s, he will chafe against any attempt to counsel or correct him. Other godly leaders pointing out his errors or character flaws is seen not as loving reproof but an affront to his reputation. To save face, he may surround himself with yes-men and go to great lengths to remove himself from those who would correct him. From there, it is a short road to disaster, for the celebrated man, his church, and the witness of the Church of Jesus Christ around the world.

Our enemy is endlessly creative in the ways he can bring this to bear to the ruin of the Gospel. For some, he delights in allowing them to faceplant into sexual or financial sin that anyone who was listening to godly counsel would have fled long before it consumed him. For others, he seeks to have them continue in authority but tempts them through their pride to teach false doctrine and lead many thousands astray from Christ. Most dangerously (and most germane to the issue at hand within the evangelical and Reformed communities), he seeks to get believers to separate the life and doctrine of public teachers, so that we accept many failings so long as their words retain the truth of Scripture. In such cases, the ripple effects of unaccountable leadership trickle down to cripple churches with leaders who answer only to their own egos.

The Corrective: Biblical Authority
The shame/honor dynamic is deeply embedded in our sinful hearts, and it is always ready to creep back into the Church. This is why, almost in the same breath as he urges honor for Gospel ministers, Paul minces no words to ensure that honor is well checked: “[Elders] who continue in sin, rebuke in the presence of all, so that the rest also will be fearful of sinning. I solemnly charge you in the presence of God and of Christ Jesus and of His chosen angels, to maintain these principles without bias, doing nothing in a spirit of partiality” (2 Tim. 5:20-21). The Lord knows that men, even His chosen redeemed, are sinful and would abuse the honor given them to make much of themselves at the expense of Christ and His Church. Therefore, He establishes 1) a plurality of elders to keep the whole church in submission to God and prevent any one man from co-opting a local church, and 2) a firm standard to rein in those who go too far.

Public ministry is a privilege, but it can become a precipice without the oversight of faithful elders. Any man given a broad platform to teach and preach ought to be exceedingly careful to submit to the authority within his local church, to men who know him and his proclivities and who will not hesitate to strike loving blows upon his sinful heart when necessary. To step out from under that umbrella is to cross the threshold from public figure to “celebrity”–without authority over you, you are left unprotected from both the enemy’s snares and the destructive capacity of your own heart.

As to those of us in the pews who are in no danger of becoming publicly known pastors, what is our responsibility in this? First, we should be shrewd in accepting teaching from any “celebrity pastor” and “test the spirits,” checking their words and  by the Word and being wary of any who are not fully submissive to the elders of their local church. Second, we should submit ourselves to the Word and elect our  own pastors and elders with great discernment. As Paul warns, “Do not lay hands upon anyone too hastily and thereby share responsibility for the sins of others; keep yourself free from sin” (1 Tim. 5:22). To exercise that level of care and concern for sake of the Gospel and its teachers is honor indeed.

Posted by Justin Lonas.

Moviegoing and Ministry April 9, 2013

Distill all the characteristics of American culture into one word, and you’ll likely find grandiosity. “Bigger is better,” “Go big or go home,” “Too big to fail,” and the like are our taglines of choice. Anything we do is bound to be better if you toss a “mega”, “super”, or “hyper” out front.

Neither is the Church immune to this phenomenon (witness “megachurches” and “celebrity pastors” in case you have any doubts). It cuts across theological and denominational lines, to the point that we are not even aware of it or how it colors our ministry. An implicit code demands every event or project we undertake to be thoroughly planned, promoted, hyped, executed, well-attended, and measurable. If any step of that procedure is given short shrift, we question whether anything “really” happened.

Over 50 years ago, novelist Walker Percy fingered the wrist of post-WWII America to find this idea pulsing within.

In The Moviegoer, Percy paints his protagonist, Binx Bolling, as a dislocated individual—lost in suburbia and the art of moneymaking, yet oddly ill at ease with nearly every aspect of existence. Binx seeks significance and transcendence in watching and re-watching popular movies; the shared world of mass culture is more real to him than anything else. Through Binx (and one scene in particular where William Holden’s presence brightens an otherwise dull afternoon in the French Quarter), Percy describes how people and places are authenticated, not by their actual nature, but only when they are acknowledged by the transcendent reality of Hollywood.

This desire for worldly significance, to be on the radar of the kingmakers of politics and mass media, afflicts almost all Americans, and it has only metastasized since Percy first diagnosed it. Only rarely do we see it outright; more often it seeps into our thoughts and actions with hidden designs for otherwise innocent and noble work.

The situation is no better in the Church, and, if I’m honest, in my own heart.

Do we gobble up books, videos, blogs, and conferences featuring the best and brightest pastors because we earnestly desire to grow in appreciation and understanding of the Gospel or because we hope being close to these men & women and their ideas rubs off some “real” ministry on us? Do we rush to donate time and resources to relief after a natural disaster out of genuine concern for the suffering of the victims or because we want great stories about how “we were there” to tell our family and friends? Do we promote our writing and church services through social media in order to benefit others or to pad our own egos?

These are fine lines, and, though we should check our motives often, we should never stop doing good things. Still, these temptations tug at us, urging us to be double-minded. We want so desperately to be noticed, to be certified by our peers and a watching world as “real”.

The problem is that “real” ministry does exist, and it often looks a lot like hard work and patient suffering with few observable results. “Real” ministry often takes place far from the cameras and microphones, away from the chattering hordes of Twitter and Facebook.

Our cultural blinders are so strong that we often miss the work God has put directly in front of us while we crane our necks to see if our true calling might be just around the bend. Even when we recognize the ministry at hand, we might give less than our full effort, treating the people we serve as stepping stones. The local church becomes a training ground where we wait to be called up to the big leagues with a book deal or a spot on the staff of a well-known church. Even if ambition lies closer to home, the chimera of a vibrant and growing church entices many to water down or sideline the Gospel for the sake of “success”.

As the story of The Moviegoer progresses, Binx’s discomfort with life and detachment from everyday responsibilities are upended by a series of events and choices that force him to reengage with the world around him. His catharsis comes as he turns from projecting himself into the illusory world of movies to become a director of sorts.  In the unfolding metaphor, Binx begins producing the project of his life, framing shots and executing takes for the benefit of those closest to him, leaving his former idols on the cutting room floor, and God alone in the theater audience.

In the same way, “real” ministry requires us first to recognize that God alone determines reality. When He calls us, it is according to His plan for His glory—not our plan for ours. There is an artistry to living faithfully and sacrificially among the people God places in our care that, though it is seldom celebrated on earth, “is producing for us an eternal weight of glory far beyond all comparison” (2 Cor. 4:17).

There is nothing wrong with growing or well-known ministries—God uses faithful people, big and small. The problem is when we see one as more valuable than the other, forgetting that neither is anything but for the cross of Christ. Obey God where you’re at, and if you get noticed, don’t change a thing.

Note: For a piercing look at “real” ministry, I cannot recommend this book enough.

Posted by Justin Lonas

When Silence Isn’t an Option October 31, 2012

I don’t usually use this space to comment on local issues, but something has come up here in Chattanooga that is a microcosm of the larger cultural fault-line of abortion.

This cartoon appeared in Sunday’s edition of our local newspaper, the Chattanooga Times Free Press. Warning, this is (in my view) a very offensive image.

To be fair to the newspaper’s editorial staff, the local backdrop of this issue is the very unfortunate case of Dr. Scott DesJarlais, a Republican U. S. Congressman representing a neighboring district. DesJarlais was supported by the Tea Party in 2010, winning his seat by campaigning on the pro-life, low tax, limited government platform that most voters in East Tennessee identify with. In this year’s re-election campaign, however, a recording surfaced of a conversation between DesJarlais and a female patient of his with whom he had committed adultery. In the recording, the woman claimed to be pregnant with his child, and DesJarlais pressured her to have an abortion. The hypocrisy that this exposed has cost him all credibility with the people of his district, turned his locked-in reelection into a fight for survival, and given more ammunition to opponents of the Church and Christian values.

This cartoon exemplified for me the harsh, anti-conservative and anti-Christian turn the pro-abortion forces have taken this election year. The local situation notwithstanding, I thought the cartoon was totally uncalled for. I haven’t written much about this issue as it has played out at the national level this year, but as a firm believer in Tip O’Neill’s observation that “all politics is local”, I undertook to write to the Times Free Press editorial board and register dissent with their choice to display such a hateful image. Please note that being a Christian should never be equated with being a Republican, but the Republican platform on abortion has been consistently shaped by Christians seeking to restore a respect for and protection of God’s image-bearers in our culture.

Below is my letter to the editor, which may or may not show up in the paper, but which I want to share here to encourage Christians around the country not to take such attacks from the media lying down.

To the TFP editorial staff,

Sunday’s editorial cartoon by Clay Bennett was predictably left-wing, more tasteless than usual, and untruthful to the point of libel.

As a longtime reader of the Times Free Press, I’m well familiar with Bennett’s style and politics, and very little that he produces surprises me. He is a talented artist, but I’m sure I’m not the only Chattanoogan who finds his relentless ax-grinding for Democratic Party politics and liberal social issues a poor fit for this community. Still, he is entitled to his opinions and I fully support his right to express them.

When a cartoon so deliberately crafted to goad many (if not most) people in your readership area to anger is run on the front of the Perspectives section with no comment from the editorial staff or space given to an opposing viewpoint, my beef is with the TFP editorial board, not with Mr. Bennett. Cartoons are by nature stand-alone pieces not requiring further commentary, but this absolutely humorless depiction of Republicans as supporters of gruesome back-alley woman mangling and child murder crossed a line that should exempt it from the usual “free pass” afforded to a cartoon. I have trouble believing that the TFP or any other major news outlet would run a written editorial expressing those ideas with the same level of vitriol at all, and certainly not without running a corresponding piece from a pro-life source.

More than the tactlessness, Bennett’s complete misrepresentation of a conservative position on life prompted me to write. The insinuation that political action toward the end of protecting children from abortion must mean 1) that proponents of life wish unspeakable harm to women who become pregnant against their wishes or when they feel helpless to care for a child, and 2) that pro-life conservatives have no compassion whatsoever is hateful and uninformed. Conservatives, particularly Christian conservatives, do so much to protect life (both of mothers and babies).

If the staff of the TFP cared to look, Chattanooga is filled with examples of people giving of their time and resources to help women break the cycle of unintended pregnancy and abortion. The wonderful people at Choices Pregnancy Resource Center (who provide counseling and assistance with prenatal care) and Bethany Christian Services (who work tirelessly to place children with loving foster families and adoptive parents) spring immediately to mind, and I’m sure there are many other smaller organizations and church ministries striving for the same goals. In my own circle of friends at church and at work, I know many families who have sacrificed tremendously to adopt and care for the “unwanted children” that might have been killed in the womb but for the intervention of the same conservatives Bennett skewered in his cartoon. The liberal establishment and the Times Free Press may believe that opposing legal abortion is simply an ivory-tower moralistic position that doesn’t stand up to reality. The truth is that the pro-life movement is filled with people who live out their beliefs at great personal cost to give every member of our society a chance to live their life and have their voice heard. This is apparently a privilege that Bennett takes for granted.

The TFP’s promotion of Bennett’s unanswered attack amounts to nothing more than a gleeful sucker punch of your host city by an editorial staff increasingly out of touch with the needs and values of the Chattanooga region. I offer this as a word of caution. A city of Chattanooga’s caliber deserves a thoughtful, thoroughgoing, and well-managed media presence. If the Times Free Press chooses to become a mouthpiece of only the liberals in the city, another media outlet will grow to fill the middle ground, taking more and more readers out of your circulation and making it more and more difficult to provide the services you promise. It would be a very sad end for a publication with such an august history.

Sincerely,

Justin Lonas
East Ridge

Posted by Justin Lonas

Book Review: A Great Missionary Biography August 23, 2012

The Yankee Officer and the Southern Belle: A Journey of Love across Africa, Nell Robertson Chinchen, 2012, Christian Focus Publications, Faern, Scotland, ISBN 9781845509217, 175 pages, $12.99, softcover.

Serving as a part of a missions organization, my coworkers and I have the opportunity to hear so many firsthand stories of the incredible power of God to use individuals, families, churches, and institutions to proclaim His Gospel and redeem people from every tongue, tribe, people, and nation. This is a source of great joy, but also a danger—if you’re not careful, you can grow numb to the eternal significance of this. This can happen even in wonderfully missions-focused churches, and every Christian should be on guard to keep themselves uncalloused.

A good missionary biography can be an excellent tool to refresh the sheer wonder at the work of God that we as believers should enjoy. Nell Robertson Chinchen’s The Yankee Officer and the Southern Belle serves admirably for this. The Chinchen family’s story of spiritual growth from complacent churchgoing to pastoral ministry to pioneering missionary work across Africa offers example after example of God’s radical faithfulness to His obedient servants.

In the book, Chinchen recounts her family’s journey into a lifetime of missionary work over the course of dozens of short stories. It would be impossible to miss the Lord’s guidance of every step of their move to the jungles of Liberia, the establishment of the African Bible College there and (later) in Malawi and Uganda, and the blossoming of their radio ministry, and Chinchen is careful to make sure readers know that He deserves all the glory.

Though the book’s anecdotal format seems to leave some gaps in the larger narrative of the Chinchens’ life and ministry (there is enough material there, to be sure, for a much longer book) and doesn’t quite plumb the emotional depths of their experience as one might hope, what shines through is the mighty hand of God in every facet of their work.

Chinchen shares how God opened doors for ministry by bringing “men of peace” to guide them through red tape and dangerous situations, how He miraculously provided land, equipment, and funding for every ministry need, and how He protected them through disease, fire, political unrest, and war. Her frank and funny style resonates well, and punctures the notion that missionaries must somehow be extraordinarily somber, hyper-spiritual people to be effective.

The reason I picked up this book is largely personal—I grew up in a church that supported the Chinchens. They were regulars at our congregational missions conferences, and I remember them coming over to my family’s house for meals when I was 9 or 10 years old. It seems like yesterday that we were praying for their safety during the Liberian Civil Wars and rejoicing with them at the Lord’s provision for a new African Bible College campus in Malawi. I can attest to their faith and infectious zeal for missions, and that comes through in the book.

The Yankee Officer and the Southern Belle should be a great encouragement to all believers to look up and see what God is doing, and perhaps even to respond to His call to “ go therefore and make disciples of all nations” (Matt. 28:19). 

Type: Missions/Biography
Target: All
Take: Recommended

Posted by Justin Lonas

Theology, Thin-Slicing, and the Perils of Prejudice July 31, 2012

In his 2005 bestseller Blink: The Power of Thinking without Thinking, Canadian journalist Malcom Gladwell wrote about the neurological phenomenon of “thin-slicing”–the ability of humans to make remarkably accurate snap judgments about people, objects, and situations based on very little information. Thin-slicing, Gladwell says, helps us navigate daily life by equipping us to recognize friends and acquaintances, avoid danger (like visiting run-down buildings or eating spoiled food), and generally speed up our cognitive process (in essence, bypassing deeper thought about simple matters). Of course, like the rest of human nature, it has its drawbacks too: stereotyping and subjectivity to subliminal advertising messages come to mind.

Our propensity to thin-slice can make a muddle of social discourse. It is difficult for us to see the individual merits of someone who is from a different social class, race, or political party than we are or to rightly judge the merits of a specific action or argument because it is espoused by someone with whom we have profound disagreements in completely unrelated areas. These are not conscious decisions we make, but we can choose whether or not we allow our automatic thin-slicing to drive our slower, more reflective thought processes. We have to be willing to question our snap judgments, to “test the spirits” before we reach conclusions or take action.

In the Church, likewise, thin-slicing can be a blessing (quickly recognizing the fruit of the spirit in a believer’s life, having a “nose” for phony charities, etc.) and a curse (assuming guilt based on circumstantial evidence, interpreting Scripture out of context, etc.). Unchecked thin-slicing leads us into a host of theological, ecclesiastical, and personal prejudices that can often impede spiritual growth and provide justification for sin. I mean “prejudice” here in its classical sense (to pre-judge, to make decisions before gathering sufficient evidence), not, despite its modern connotations, “racist”, “hateful” or simply, “bad”. Neither is it prejudice to have many things settled in advance of evaluating a person or an idea. To hold to the authority of Scripture, for instance, in judging thoughts or behaviors as sinful is not prejudice but prudence–you are simply obeying the “ground rules” for debate and discussion set by the Maker of the universe. By contrast, however, it is indeed prejudice to impute sinful motives to a fellow believer simply because they hold to a position you don’t.

Christians need to be mindful of this tendency and the ways it influences discourse, both between the world and the Church and between believers within the Body.

I. Outside-In
In a culture given to ever more truncated communication, the substitution of cliches and sound-bites for dialogue is the rule of the day. The truth of the Gospel interrupts the noise, forcing everyone to engage with the person of Christ. The world recoils from that intrusion, quickly recognizing both Christ’s difference from itself and authority over it. There have always only been two options–repentance and submission or rejection and assault.

It should never catch us off guard when the world and those in its thrall pigeonhole Christians. We should more or less expect them to do everything possible to shut us down, drown us out, and keep us from applying the truth to their lives. We can either walk back our faith, kowtowing to their side and turning our backs on the God who saves, or we can stand firm. When we do that, the world’s next move is always to attack, and it should not take us by surprise in the least (see Matthew 10).

Nonbelievers often fail to think beyond their knee-jerk association of Christians with “badness”, hurling quick quips and distortions at the Church from a safe distance. They seldom engage in actual reading of the Bible or relationships with actual Christians in effort to discredit us–exposure to those things for many, as we are well aware, can have the unwanted side affect of conversion. Among their favorite tactics is to extrapolate the motives of every Christian’s heart from any example they can find of a “Christian” behaving badly or sharing views that run counter to the fruits of the Spirit. Nevermind that many of their favorite whipping boys were not Christian in any biblically recognizable sense and that most of the worst opinions ever held by Christians are the result of insufficiently sanctified minds (that is, Christians taking their cues from the world rather than from Christ).

In the world’s construct of reality, a Christian who lives out the love of Christ with the greatest of devotion (reaching out to the lost with the only thing that can truly make a difference in their lives: the offer of salvation through faith alone in Christ alone by God’s grace alone) is at best “intolerant” and at worst a bigot. Christians are only tolerated by the world when they dance to the world’s tune, pushing aside the demands of Scripture whenever the two are in conflict. Christians are told that we are only being “Christ-like” when we perform duties that any humanitarian would approve of (providing food, water, shelter, education, etc. to the poor or those in crisis). If we try to combine mercy ministries with the proclamation of the Gospel, we are marginalized and called hypocrites for offering those in need a “bait and switch” of some sort. If we focus our ministry on the truth of the Gospel, we are openly derided and constantly reminded about how Jesus was more concerned with actions than “doctrine”.

How should we relate to those who prejudice Christians and seek to tear us down? First, we have to remember that the people who attack us are acting in sin and have been made into agents of the Enemy by their rebellion against God. Our quarrel is not ultimately with them, and when we respond in kind to their thin-sliced judgments and catty harassment, we’re ceding Christ’s hard-won ground and souring them on the hope of redemption. Second, we cannot overemphasize personal holiness–the things we affirm as we seek to honor God and follow Him are going to raise the ire of the world, and it is of crucial importance that we maintain a standard of righteousness in our walk with God so that those who assail us in tearing down the truth cannot find any extra ammunition lying around.

II. Inside-Out
Far more dangerous is the often bitter infighting between Christians over theology, ecclesiology, politics, and the like. Too often, when we feel we have something important to say, we get on an ideological high horse and ride roughshod over anyone who disagrees on that particular point, brushing aside the 10,000 things we hold in common (most importantly the blood of Christ). When that happens, we show the outside world that their convictions are correct–Christians are just a bunch of self-righteous hypocrites on a succession of power trips who have nothing useful to contribute to “society”.

A distinction needs to be made between two types of Christian “infighting”.  The first kind is often just a covert operation of the larger tension between the world and the message of Christ. That is, the fight is not between two branches of Christianity, but between Christians who want to honor Christ above all and people who want to submit Christ to the world’s system and are using the Church as a tool to that end (the conservative/liberal divide in theology is a good example of this). By wearing the mask of infighting, such conflicts are among Satan’s best tactic for tearing down the faith in the world’s eyes. The second strain, squabbling between Christians over issues that are in fact important when both sides are genuinely trying to apply God’s Word and give Him glory, is where I’m addressing these remarks.

When we let our discussion and decision-making begin and end with our thin-sliced assessments of each other, we shouldn’t kid ourselves about the intellectual laziness we’re engaging in. When we set up certain trigger words as our shibboleths, beyond which no discussion can pass, we close our hearts to what the Lord may be trying to teach us through debate and disagreement. When we surround ourselves with an echo chamber of only like-minded voices, we deprive the Body of Christ of the challenge of learning and growing, and the joy that comes from submitting our differences to our shared worship of Jesus Christ as Savior and Lord.

Again, there are two primary points we forget at our peril.

First, no one is perfect. I know we’ve heard that before, but I don’t think we believe it–we expect our cohorts in the Church to attain a standard of personal and intellectual purity that is simply impossible this side of glory. When we remember this, however, we can move forward in a more honest dialogue that honors God who alone is holy. The fall means that every good gift of God is distorted, every solution has a dark underbelly, but also that many bad things can be redeemed. If we’re hoping for anything better in our churches than repentant, forgiven sinners, we’re bound to be disappointed. Paul’s words to the Corinthians (about church members suing one another) are instructive: “Actually, it is already a defeat for you, that you have lawsuits with one another. Why not rather be wronged? Why not rather be defrauded? On the contrary, you yourselves wrong and defraud. You do this even to your brethren” (1 Cor. 6:7-8).

Second, remember how Scripture tells us to handle disagreements and sins. Jesus outlines a very specific process (private confrontation, confrontation by a few witnesses, public confrontation in the church, and excommunication if unrepentance persists) in Matthew 18:15-17. Paul, as fierce a contender for the truth as the Church ever produced, urges us in familial terms to rebuke one another in love (1 Tim. 5:1-2) and places very strict standards on how such charges are brought against church leaders (1 Tim. 5:19). What we see is that patience, thoroughness, and charitability are to be the defining features in our public responses to disagreements.

Conclusion
Both these lessons are crucial in today’s high-tech world. The walls between the world and the Church have been dissolved when it comes to online debates. Accountability is replaced by anonymity and darts are hurled from all sides. The pace with which controversies explode in the age of the internet pressures everyone with an opinion to weigh in within a day or two–why? Because they know that if they wait a week to pray, reflect, and research, no one will care anymore. If that is truly the case, we should always wait at least a week before we respond to anything–if we’re still confused, angry, and convinced someone was wrong, then we’ll have firm ground to deliver a well-formed response. If we’ve forgotten about it, it probably means that we should have–it wasn’t important enough to get our knickers in a wad over after all.

The reason this matters is wrapped up in the classic injunction to peace in the Church: “This you know, my beloved brethren. But everyone must be quick to hear, slow to speak, and slow to anger; for the anger of man does not achieve the righteousness of God” (James 1:19-20). I fear that we may be so angry, even if righteously, that we turn from God and bow to a favorite idol of modern man–being right, understood, and acclaimed. I fear that this idol is worshipped more than the God we all desire to serve and worship, and that is on full display when we fight in public. May God have mercy on us all.

Posted by Justin Lonas

When a Pastor and His Church Don’t See Eye to Eye April 25, 2012

What happens when a pastor has an awakening in his own relationship with Christ? When he comes to an understanding of the Word that renews his passion for the Gospel and the work of the ministry? He is bound (and responsible) to share his discovery with his congregation as an evidence of the grace of God in His life and the life of the local body.

What happens when he addresses the congregation, however, may not be nearly so joyous as his initial breakthrough. Often, the substance of spiritual growth involves things (conviction of sin, deeper understanding of grace, shift of focus from self to Christ) that will necessarily step on the toes of those who are not interested in the things of God and attend church for merely social or personal reasons. Sometimes, however, even those who share the pastor’s sincere faith and desire for growth will take offense at a challenging teaching from the Word.

I’ve seen far too many pastors get frustrated when they have a clear sense that the Lord is leading them and their churches into greater obedience to His Word but their congregation is either unmoved or even hostile to the changes in practice that obedience might lead to. In recent months, a few pastors I’m acquainted with have been fired or pressured to backpedal in their teaching under threat of dismissal. In those cases I’m familiar with, the pastors in question have been pilloried for being “too Calvinist” for preaching the glory of God’s work in sending His Son to die for our sins in a way that gives God’s power in redeeming us precedence over man’s work in responding.

I’m not sure why the congregations of these pastors have rejected their sincere teaching, and I don’t want this post to be a quibble over doctrine or semantics. What I do want is to outline a few helpful principles that churches and pastors should apply when this type of situation (a pastor relaying a doctrinal/obedience awakening to a church that hasn’t experienced the same awakening) arises.

To Churches

  1. Give your pastor the benefit of the doubt. You called your pastor to faithfully study, exposit, and proclaim God’s Word. If he preaches concepts that you find uncomfortable, don’t automatically assume that he is out to get you, but rather assume that he is merely faithfully relaying to you that which God has taught him through Scripture.
  2. Listen closely to what the Spirit may be teaching you. If your toes are stepped on by a faithful exposition of Scripture, perhaps they needed to be squashed. Your impulse to reject the pastor’s teaching and/or attempt to oust him from the pulpit may be your flesh rebelling against changes the Spirit is desperately trying to work in your heart. If the message hurts, don’t reflexively shoot the messenger, but examine the message and “…test the spirits to see whether they are from God…” (1 John 4:1).
  3. Let the pastor know that you don’t understand or are uncomfortable with his message(s). This goes back to the first point–your pastor would be thrilled to know that you as his congregation are engaging with what he is teaching and desiring to understand it better, and he most likely would graciously spend whatever time is necessary to help you understand and bring clarity to the situation. If he rebuffs your honest (and courteous) questions, that might be a sign that he is “off the reservation” in what he has been teaching.
  4. If there are certain leaders in your church who are trying to turn the congregation away from a faithful pastor, ask them to repent or resign. Look at the character qualities required of elders/overseers in Scripture. I’ve highlighted specific qualities that need to be considered in this type of situation: “An overseer, then, must be above reproach, the husband of one wife, temperate, prudent, respectable, hospitable, able to teach, not addicted to wine or pugnacious, but gentle, peaceable, free from the love of money” (1 Tim. 3:2-3). When a leader or leaders in your church fail to exhibit these characteristics in how they approach a doctrinal or practical conflict with the pastor, red flags should go up.
  5. Ask the Lord to bring reconciliation to your church. Since we are fallen human beings, discord, frustration, anger, misunderstanding, and partisanship come easily to us. Repentance, forgiveness, and reconciliation are hard, and must be worked through the Spirit in us. If your church is embroiled in doctrinal strife, pray for healing and pray for God to be glorified through it.
  6. Be willing to change if you recognize that you are wrong. If you follow the first five recommendations in this list and you find that your pastor is teaching you truth in “love from a pure heart and a good conscience and a sincere faith” (1 Tim. 1:5), then apologize for assailing him and submit to his preaching as he submits himself to the Word of God.

To Pastors

  1. Be loving in how you present truth. If God is teaching you and you are growing spiritually by leaps and bounds, do not let that become a source of pride to you. Don’t share the things you are learning with your congregation in a way that belittles their spiritual maturity or intellectual capacity. “Do not sharply rebuke an older man, but rather appeal to him as a father, to the younger men as brothers, the older women as mothers, and the younger women as sisters in all purity” (1 Tim. 5:1-2). Your congregation will best take the medicine of hard truth when it is delivered in a spirit of loving concern and encouragement.
  2. Recognize that the Lord is working on people in His time-frame. Just because the Lord has given you fresh appreciation and insight into His Word does not mean He has worked accordingly with your entire congregation at once. If you assume that your epiphany (which may be founded on decades of study, suffering, and prayer) has to be shared by your whole church immediately, you’re setting yourself up for a crash. Be patient, and trust the Lord to use His Word in them as He has in you.
  3. When there is misunderstanding, be a teacher. If your congregation balks at something you’re teaching them, listen sincerely to their concerns, patiently correct their doctrinal errors with truth, and endeavor to be as clear as possible to remove unnecessary stumbling blocks from their understanding of the Word.
  4. Ask the Lord to confirm your ministry and your message. If you are certain of the Lord’s favor in your study and exposition of specific passages of His Word that are troubling your congregation, pray that He will open their eyes to His truth. You are not standing in your own speaking exegetical skills, you are standing before your church in the strength of the Lord proclaiming the truth of His Word. It’s up to Him (not you!) whether they respond.
  5. Be willing to change if you recognize that you are wrong. If you proclaim a new insight from God’s Word, and your congregation (or your elders) reject it, don’t dismiss their criticisms out of hand. It could be that your enthusiasm over a spiritual discovery has led you to conclusions that are not in keeping with the whole of Scripture. If faithful men and women in your body bring correction, further study reveals errors in your thought process, and the Spirit brings conviction, do not hold tightly to your message. Rather repent, thank those who rebuked you, and continue in ministry with newfound humility and appreciation for the gathered Body of Christ.
  6. Be willing to take a stand if you know that you are in the right. If, on the other hand, your teaching is rejected by your congregation or its leaders, they may be reacting to the truth of God’s Word by clinging to their own sins or the “tradition of men” (Col. 2:8). If you have examined your message and your heart in proclaiming it, then speak boldly, resting in the assurance that “they have not rejected you, but they have rejected [the Lord]” (1 Sam. 8:7). If you lose your pastoral position or half your church leaves because of the truth of your message (not because of error or your demeanor in delivering it), then take comfort in Jesus’ words: “Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who went before you” (Matt. 5:10-12).

Posted by Justin Lonas

Captured by Heart February 15, 2012

These days there is much discussion in the Church about the permissibility of behaviors for Christians. These issues range from cultural (what movies/music/entertainment choices are appropriate for Christians) to sexual (what are acceptable actions between a man and his wife; what are the parameters of marriage; etc.) to lifestyle (drinking, smoking, etc.) and everywhere in between.

At the risk of reductio ad absurdam, I see such debates typically coming at issues from one of two perspectives (each replete with proof-texts to hurl at their opponents): the restraining impulse to abolish any behaviors outside biblical prescriptions and a notion of “good Christian living” or the antinomian impulse to “follow your heart.” The extreme ends of this spectrum are easy enough to recognize (i.e. the Holiness denominations vs. old Mainline churches), but often opinions fall somewhere on a spectrum between the two. The arguments may look like a loosely restraining “some things that aren’t expressly biblical can be good if they fit our idea of ‘good clean fun’” or a loosely grounded antinomian “whatever is not expressly forbidden in Scripture is OK.”

To try to hold any kind of a biblically sound, logical, and socially realistic middle when these questions heat up is difficult at best. Nevertheless, I think that is exactly what we are called to do.

Christians of all stripes are quick (and right) to exult in the fact that salvation is a transformative experience: “Therefore if anyone is in Christ, he is a new creature; the old things passed away; behold, new things have come” (2 Cor. 5:17). For restrainers, the temptation is to interpret that from a purely external view. They tend to say that this idea means that we are to put away everything that our culture values and create a new, Christianized (or at least sanitized) subculture that is noticeably distinct. For antinomians the temptation runs the opposite direction. They might say that what they do with their time, money, bodies, etc. is not the point, so long as they feel that Christ has changed their hearts to be more loving, caring, or what have you. The restrainers can quickly fall into a ditch of being distinct to the point of becoming insular–they shut out the world and end up failing to reach the lost. The antinomians can quickly fall into a ditch of being at ease with the culture to the point of being completely unrecognizable as Christians–they welcome the world without critiquing it and end up failing to reach the lost.

This, I think, is where we find the middle: to be transformed by Christ is to be overtaken by, in the words of Thomas Chalmers, “the expulsive power of a new affection.” The change is total, encompassing internal and external. When Christ lives in us, He must change our character: “For those whom He foreknew, he also predestined to become conformed to the image of His Son…” (Rom. 8:29). This necessarily changes our external behavior as well, not simply in good deeds toward others, but in our personal standards of conduct: “As obedient children, do not be conformed to the former lusts which were yours in your ignorance, but like the Holy One who called you, be holy yourselves also in all your behavior” (1 Pet. 1:14-15). What gets lost in these often well-intentioned disputes is the core question of why whatever issue is at hand distracts us from Christ.

If I obsess over making sure I am perceived as holy without growing deeper into Christ (who is the only source of righteousness in my life), I lose touch with the reason for holiness, trading it for pride. If I obsess over my behavioral “rights” without recognizing that my life serves as testimony to the One who lives within me, I have traded my Savior for the will of the flesh.

In whatever situation arises, the determining factor for a Christian response should be our answers to these two questions. 1) What has Christ provided me from His overflowing grace that I may be ignoring in order to stand in my own power rather than His? 2) What has Christ asked of me from His holy authority that I may be refusing in order to indulge my desires? If the old cliche that Christianity is “not a religion, it’s a relationship” is true (and I believe it is), then to take a stand on anything without asking those two questions is a lot like buying a sports car without asking your wife.

Posted by Justin Lonas

2011 Booklist December 27, 2011

Here are a few books (in no particular order) that I encountered this year of varying genres that I would say are worth recommending for one reason or another.

Luke: The Gospel of Amazement, Michael Card

This wasn’t a particularly exegetical or particularly thorough commentary, but it caught my attention for its style. Card looks at the biblical text with an artist’s eye, and reminds us that the coming of Christ into the world was nothing less than astonishing. It is too easy to get stuck in a rut spiritually, and Card’s “devotional commentary” drags you back to the sheer wonder of our Lord and His love for men. Read my full review HERE.

Don’t Call It a Comeback: The Old Faith for a New Day, Kevin DeYoung, ed.

Some books are great at covering vast expanses of material in succinct and engaging ways. This is one of those. A bunch of young-ish pastors and theologians from around the world team up to tell a new generation of Christians the basics of theology, and the result is a great reminder of what we believe and why it matters. In particular, Greg Gilbert’s chapter on the message of the Gospel is probably the most powerful expression of the central truth of Scripture I’ve read in a long time. Read my full review HERE.

Truman, David McCullough

I love history, and I love getting a glimpse at history through biographies. Learning abstract ideas is useful, but opening a window into someone’s life to watch how those ideas play out over decades. Perhaps nobody is writing better biographies presently than David McCullough, and his Truman is a monumental work (in scope and depth). Though I find I disagree with many (if not most) of his political viewpoints, I think I’d have loved to have dinner and a Poker game with Harry Truman. McCullough’s portrait of the 33rd president shows the authenticity and grit of the last true “man of the people” to inhabit the White House.

Basic Economics, Thomas Sowell

I’m a longtime follower of Sowell’s incisive and prescient newspaper columns, but somehow I’d managed never to read any of his books until now. In the pages of Basic Economics, he unlocks the mysteries of the marketplace in ways that anyone could understand, bringing the complexities of the “dismal science” into principles that every voter should bring to bear on their elected officials. If more people would read and take to heart these lessons, the populace might never again elect someone whose political platform includes any form of government tampering with domestic and international markets.

How the Gospel Brings Us All the Way Home, Derek W. H. Thomas

Derek Thomas’ short and sweet meditation on “the greatest chapter in the Bible” was one of my favorite surprises this year. Thomas is quick to remind us that this Gospel spelled out so beautifully by Paul in Romans chapter 8 is the heartbeat of our faith, and that we can never devote too much time and energy to telling and retelling its mysteries to God’s great glory. Indeed the cross of Christ is the center point of all God’s creation and character, as Paul writes, “He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?” (Rom. 8:32). How could we spend our energies on anything less? Read my full review HERE.

What Is the Mission of the Church?: Making Sense of Social Justice, Shalom, and the Great Commission, Kevin DeYoung and Greg Gilbert

Beyond simply articulating the pitfalls of a misdirected mission (i.e., that doing all manner of social good at the expense of Gospel proclamation fails to achieve eternal good), DeYoung and Gilbert issue a rallying cry for the Church to recapture the excitement and joy that comes from pursuing Christ’s commission to us. They remind readers that what ultimately leads to the transformation believers seek in the world is the blood of Christ and the work of the Spirit, and they challenge believers to remember that God chooses to break into the lives of the lost through the faithful proclamation of His Gospel through the Church. They make the foundational point that the only thing the Church does that no one else in the world will do is to make disciples of Jesus, and that this should be our driving motivation. What Is the Mission of the Church? is a well-written, well-researched, and much needed book—it might be the most important Christian book of 2011. The implications of our interpretation of our mission for the Body of Christ are tremendous. Read my full review HERE.

The Constitution of Liberty, F. A. Hayek

Sowell whet my appetite for a more in-depth look at socio-economic studies, so I took a stab at Hayek’s magnum opus. It’s a bit dense at times, but that’s more a reflection on the reader than the author. This is a tremendous repository of wisdom for citizens of any nation. Hayek’s commentary on issues from unionism to taxation to social security to state coercion reads as though it was taken from present-day political discussions rather than a 5-decade-old treatise. This is a more openly ideological work than most books on economic theory, but Hayek’s razor-sharp intellect makes his arguments in favor of limited government and free markets sound like the height of accepted wisdom. A must-read for anyone in any kind of policymaking position.

Desiring God, John Piper

I’m rather embarrassed to have never read this classic before., but I’m glad I took the time to enjoy it this year. Enough has been said about this book elsewhere to fill a shelf (and Piper’s eponymous parachurch is a daily fleshing-out of its themes), and all I’ll add is that it is a unique and powerful work. Joy is the only valid motivation for the Christian, as it wasn’t for duty that Christ died.

The Adventures of Huckleberry Finn, Mark Twain

Another one I’m embarrassed to have missed up to this point. Finn is so ingrained in the fabric of our American culture that it’s easy to think you know the story without ever having read it. It’s easy to see why it’s one of the classics–Twain’s narrative style is comically brilliant, his themes touch every aspect of life in 19th century America, and his insight into the soul of the nation still resonates. Truly the firstborn of American novels.

A Praying Life: Connecting with God in a Distracting World, Paul E. Miller

I had heard about this book from various quarters for quite a while, but I wasn’t in a hurry to get a copy. Frankly, I’m not a fan of books about prayer and other spiritual disciplines because they often share a common flaw–an author assumes that the way that God worked with him in his own life is somehow a measurable, normative prescription for how God works with everyone. Miller delightfully avoids this temptation, and the result is a book that is both bold and helpful. Read my full review HERE.

Posted by Justin Lonas

Book Review-What Is the Mission of the Church? October 20, 2011

What Is the Mission of the Church?: Making Sense of Social Justice, Shalom, and the Great Commission, Kevin DeYoung and Greg Gilbert, 2011, Crossway, Wheaton, Ill., ISBN 9781433526909, 283 pages, $15.99, softcover.

Among evangelical Christians these days, there is a groundswell movement toward cultural transformation—not simply to reach the world with the Gospel of Christ but to do the work of renewing communities and creation as a whole to make ready for the new heavens and the new earth. This philosophy goes by several names with different shades of meaning: social justice, kingdom building, missional ministry, shalom, etc.

Kevin DeYoung and Greg Gilbert have written What Is the Mission of the Church? to address this “mission drift” and call the Church to remember that its specific priority is the proclamation of salvation—the redemption of mankind from the righteous wrath of a holy God through the shed blood of His Son Jesus Christ.

Though their aim is to correct a popular level misconception, the authors rightly critique the theologians and pastors who have propagated exegetical and hermeneutical faults to drive the movement. They are careful and nuanced in their argument, but pull no punches when expositing the key passages used as source texts for the other side of the debate (Gen. 12, Lev. 19, Isa. 58, Amos 5, Matt.25, etc.). The level of scholarship employed and the winsome tone of the book make their case a strong one. The book is not meant to be a polemic against an opposing viewpoint, but rather a plea for all believers to let Scripture, not culture, determine the focus of our efforts in this world.

DeYoung and Gilbert are not attempting to undermine the good work done by believers in various venues, rather they criticize such alternative interpretations of the Church’s core mission as “putting hard ‘oughts’ where there should be inviting ‘cans’.” That is, they warn against confusing the good things that Christians may be individually called to do with the overarching goal that the Church gathered must pursue.

They carefully define “mission” as the central priority of the Church to which all other activities point and provide support. They point out repeatedly that the Church is given its mission specifically by Christ, and that its mission is distinct from (though part of) the overall mission of God in restoring a fallen creation—our mission is not exactly the same as God’s mission, and we shouldn’t take that unobtainable responsibility on ourselves.

Beyond simply articulating the pitfalls of a misdirected mission (i.e. that doing all manner of social good at the expense of Gospel proclamation fails to achieve eternal good), the authors issue a rallying cry for the Church to recapture the excitement and joy that comes from pursuing Christ’s commission to us. They remind readers that what ultimately leads to the transformation believers seek in the world is the blood of Christ and the work of the Spirit, and they challenge believers to remember that God chooses to break into the lives of the lost through the faithful proclamation of His Gospel through the Church. They make the foundational point that the only thing the Church does that no one else in the world will do is to make disciples of Jesus, and that this should be our driving motivation.

 What Is the Mission of the Church? is a well-written, well-researched, and much needed book—it might be the most important Christian book of 2011. The implications of our interpretation of our mission for the Body of Christ are tremendous.

Target: Pastors/All
Type: Missions/Ministry
Take: Must Read

Posted by Justin Lonas

Reforming Humility August 3, 2011

“…and all of you clothe yourselves with humility toward one another, for ‘God is opposed to the proud, but gives grace to the humble’” (1 Pet. 5:5, quoting Prov. 3:34).

I tend to spend a lot of time writing about theology, but I’d like to take a moment to write about how we write (and talk) about theology. When we discuss theological issues, particularly those surrounding core tenets of the faith, there is often a subtle strain underpinning the approach of both sides of every debate–pride.

On the side of liberalism lies the temptation to  the pride of discovering the “hidden truths” of Christianity & the sense of enlightenment that accompanies that assumption. On the side of orthodoxy lurks the pride of the elder brother, delighting more in besting the prodigal than in the purity of loving the father. This is not to say that debates of this nature are unimportant–they are often critically so–but that the attitudes and actions toward one another to which Christ and the apostles call us in general apply equally strongly here. Those of us who want to contend for the faith (particularly those of us in the Reformed tradition of robust assurance of doctrine) must be painstakingly cautious to avoid placing our pride above the truth we love, lest we tempt our detractors to abandon it altogether. Let’s look at a few passages of Scripture that lay this out for us.

In the first place, we need to be very careful where we draw divisions over theology in the first place. Jesus prayed, “Sanctify them in truth; Your word is truth. As you sent Me into the world, I also have sent them into the world. For their sakes I sanctify Myself, that they themselves may also be sanctified in truth. I do not ask on behalf of these alone, but for those who believer in Me through their word; that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me” (John 17: 17-21).

Clearly, the unity of the Body is of primary concern–it distorts the very image of God when His people are divided. Notice, though, that the unity Christ prayed for is grounded on the sanctification that comes from the truth of God’s Word. Unity where there should be separation brings dishonor to the Lord (like when Paul admonished the Corinthians for keeping fellowship with brazen fornicators in 1 Corinthians 5:2, “you have become arrogant and have not mourned, so that the one who had done this deed would be removed from your midst.“). Watering down the Gospel in the name of keeping fellowship with those who disbelieve ultimately leads to faithlessness and greater schisms down the road. By the same token, however, making a federal case of every little issue that should be the subject of a talk over a cup of coffee unnecessarily disrupts the unity that we should have together against our common foes.

Secondly, we should consider the ways in which we pursue the unity Christ calls us to. Paul elaborates at length on the specific ways Christians ought to treat one another, “Let love be without hypocrisy. Abhor what is evil; cling to what is good. Be devoted to one another in brotherly love; give preference to one another in honor; not lagging behind in diligence, fervent in spirit, serving the Lord; rejoicing in hope, persevering in tribulation, devoted to prayer, contributing to the needs of the of the saints, practicing hospitality. Bless those who persecute you; bless and do not curse. Rejoice with those who rejoice, and weep with those who weep. Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation. Never pay back evil for evil to anyone. Respect what is right in the sight of all men. If possible, so far as it depends on you, be at peace with all men” (Rom. 12:9-18).

This list has a lot of active verbs, reminding us that the love of the Body does not come passively but must be pursued and cultivated to bear fruit. Paul urges a sincere love, one that unites us both in opposition to sin and falsehood (”abhor what is evil“) and in commitment to the person and work of Christ (”cling to what is good“). He goes farther, though, exhorting believers to love their enemies as well, blessing them and returning good for evil. If Christ’s high priestly prayer urges us to zealously guard our unity, Paul’s list urges us to treat the opposition with all the courtesy and grace they deny to us. Neither leaves any room for arrogance, spite, or violence (physical or verbal).

The bottom line is humility. If we want to hold fiercely to the truths of Scripture, we have to trust God to defend His Word. This does not mean that we should hide the truth or back away from biblical stances that are unpopular with the world, but it does mean that the Word does not rise or fall on our defense of it. When we place our whole faith in Him, He will give us the grace to speak the truth in love (cf. Eph. 4:15) in every situation. If you are in the right on a given issue, be right, but do so standing in the manifold grace of God revealed in His Word by His Spirit rather than on the strength of your conviction.

Finally, Peter tells us, “all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing” (1 Pet. 3:8-9). If the message of the Gospel is distorted by the shrillness of its delivery or the conduct of the messenger, then we are blessing no one and failing our calling. Our Gospel proclamation should leave no room for anyone but Christ to be the featured player in the story.

Posted by Justin Lonas

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