Dangerous Sunday Morning Devotion: Can’t benefit from the milk if your can’t handle lactose8/16/2015
A while ago, I was reading a novel about the investigation of a mysterious plane crash. It was a great read. Enjoyed it immensely. It was entitled Crashers, written by Dana Haynes. “Crashers” is the name given to Go-Teams who are sent in immediately to investigate airline plane crashes, leading experts from specific fields vested in determining the cause of the crash, so it never happens again. In the midst of the storyline, a character, not necessarily religious, ponders a rather curious thought that got me thinking about the church and the poor. She said, "Land of milk and honey . . . Bloody lot of good it does if you can’t handle lactose and you’ve got diabetes to boot."
0 Comments
![]() Children who live in poverty are
“Everyone should just pull up their bootstraps and get to work, then they won’t be dependent on government or charity.” How many times do I hear this or something akin to it in words and attitude? Problem is, some people don’t even have boots; and some don’t even live long enough to put on these mysteriously, magically appearing boots. (As if everyone is born with these boots.) But enough of the clichés. Fact is we all certainly not on the same playing field; some experience major setbacks, obstacles, and barriers that prevent them from playing the game well, even on the field they have. (Sorry for another cliché and metaphor, but you get the point.) Children—at least the children that make up these demographic profiles—do not have the same level of access to the advantages of our own constitutional rights and economy. To put it in biblical terms, there are unjust situations within our communities that prevent children from growing up, getting an even start out in life, that oppress their abilities to access the same advantages of other children. Might this be what Isaiah meant when he rebuked Israel? “So as to deprive the needy of justice In light of facts like those listed above, we, too, should hear the prophet’s words, “Now what will you do in the day of punishment?” (Isaiah 10:3a). Perhaps, considering what you will do in these days can be a remedy for our indifference and privileged arrogance and the blight of those living with disadvantage.
![]() Church leaders should, at least, question who benefits and who does not benefit from current church structures and bureaucracies (i.e., church life and function). The building-centered and business-centric models that most contemporary church-systems emulate can result in duplicitous habits, which can be suggestive of a protective posture for its leaders and for the cultural status quo. Our ways of doing church are not neutral. The temple system into which the gospel is introduced in the New Testament, as well as its leadership, were antithetical to the arrival of the kingdom that had been inaugurated by Jesus’ arrival. Perhaps it is not the construction of temples or the development of religious bureaucracies per se, but the energy and resources used to maintain these systems that promote the status of their own authorities and stakeholders, which can distract (to put it blandly) from a church’s responsibility toward the poor. Rather than laboring to maintain current church systems and structures, contemporary church leaders need to promote the church’s responsibilities to the poor. Otherwise, they may replicate the social and cultural location described throughout the Gospels and the Acts of the Apostles. The cost of doing church business and maintaining church bureaucracies are not neutral to the church’s role as advocates for the poor. This includes the allocation of human, financial, and social capital available in and through a church or a consortium of churches for use in the public square. Such allocations of financial and human capital could be used for advocating and caring for the economically vulnerable and the poor. The resources and capacity of the local church need to be evaluated, not by our contemporary cultural expressions of church life, but in terms of the kingdom of God, which certainly includes addressing the causes of poverty and advocating for the poor. Andrew Davey, in his book Urban Christianity and Global Order, insists that a church concerned about “its own sustainability must have strategies other than the growth paradigm” (p. 112). Contemporary church growth models are multimillion-dollar business ventures with huge marketing campaigns and an elite celebrity leadership of its own that promote costly expectations for a local church. There should be consideration whether such growth expectations divert resources and human capital away from a church’s responsibilities regarding the poor. While a church’s sustainability should be directed outward and toward the future, it should also have positive, redemptive consequences for the community, with special consideration for its vulnerable populations. Adapted from chapter 1 of Wasted Evangelism, "Widows in Our Courts (Mark 12:38–44): The Public Advocacy Role of Local Congregations as Discipleship."
![]() In the field of social services, of which I have been vocationally related for the last seventeen years, outcomes are an important element in determining what actions are needed. So, likewise with evangelism—if an outcome of evangelism is “personal decisions for Christ,” then activities of soul-winning, witnessing, crusades, and salvation-centered preaching are reasonable; if numerical church-growth is the outcome, then activities that promote such “growth” are acceptable; and, as I posit in Wasted Evangelism, if addressing the issues of poverty and social-righteousness are outcomes, then social action is a valid evangelistic activity. It is not entirely clear that the New Testament presents the concept of evangelism merely from verbal consideration related to the etymology of the word “evangelism.” The early church, especially reflected in the Gospels, seems more interested in creating a narrative understanding of evangelism so future church generations could imagine what it means for the gospel of the kingdom to have been inaugurated. Any attempt to develop a coherent theory of evangelism must begin with the implications of the presence of the kingdom, which is wholly constitutive of the gospel. The parable of the Sower who sows, which fits within this framework, offers a narrative definition of evangelism that includes social action outcomes. *Adapted from the chapter entitled “Wasted Evangelism” on Mark 4’s parable of the Sower who sows in Wasted Evangelism >> ![]() Sometimes we should be deeply impacted by a text of Scripture, not so much as an encouragement or a comfort, but seriously scaring us to death. We are conditioned to seek solace, comfort, encouragement, even exhortation, in the Bible. We are told and, perhaps, have taught others to hold on to its promises. But, this is only half right. We should be consoled by texts meant to console, yet scared to death by texts meant to slay us. Ephesians 3:1-13 is one such text of Scripture (despite most preachers never presenting this path of relevance or application from this pericope of Paul’s words–at least to my knowledge). “For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles—assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel.” Here some of my thoughts that arise from Paul’s words to the church in Ephesus:
I recall, now too many years ago to acknowledge, telling some bible college students that were complaining about the rule that all hats, including baseball caps, were to be taken off inside a campus building: “If you can’t take off those caps now, what makes you think you’ll be able to die for your faith in some god-forsaken land when all indication seems to indicate that God has abandoned you?”
If you are a Christian (especially a Christian leader), you shouldn’t be able to read Ephesians 3:1-13 with any measure of comfort either—and it should scare the hell out of you, as well. The question remains, nonetheless, where will you go? To whom will you go to? With whom will you live and ministry so that all, that is those now outside the church, may have access to the Father?
"One thing I can say about Amy when she presents is that she is passionate about God and young people. You can trust she is going to keep it real, no holds bar and makes it practical so you walk away excited, equipped encouraged and ready to love harder." Today, I’d like to connect you to four organizations and their up-coming conferences. These conferences offer direct connections to the issues of poverty, ministering to the poor and in poor neighborhoods, and much encouragement to get involved. (Mostly the script below is from these organizations' websites.) 1. Urban Reload ![]() RELOAD East Coast (NY) 2015 September 12 @ 8:00 am - 4:30 pm RELOAD (East Coast), is a one-day training event that teaches best practices in youth ministry and connects you with like-minded leaders who share your calling & understand your challenges. Whether you are a veteran, seasoned, or a brand new youth worker, You and your team will be inspired, equipped and refreshed by this leadership development experience. Reload is a national non-profit organization that trains & resources urban youth workers to effectively evangelize and disciple youth in at-risk zip codes throughout the US.. This organization exists to empower the urban youth workers so that urban youth have the leaders and role models they need to live transformed lives by the Gospel of Jesus Christ. Reload seeks to engage 75,000 urban youth in life-changing discipleship with local youth workers by 2020. Go here for more information on Reload's website >> 2. Christian Community Development Association, Illuminate, national conference![]() CCDA National Conference, Illuminate November 11-14, 2015 Memphis, TN Many communities and neighborhoods experience a continual battle with darkness. Yet, out of our encounter with the valley of the shadow, a great witness is born. Such a witness has the profound power to expose injustice, pushing into the darkness with the light of Christ. As Dr. King stated, “Darkness cannot drive out darkness: only light can do that. Hate cannot drive out hate: only love can do that.” The gospel of Matthew invites us into the light of Christ, the light of the world. As followers of Jesus, we embody the light of Christ, illuminating the darkness and shining light into the shadow of oppression. We declare that this light is the light of personal salvation and the light of good works of the Kingdom of God, together bringing about transformation, justice and an immediate and eternal hope. As vessels of Christ’s light, we expose areas of injustice, calling for a different reality, rooted in the hope of Jesus. When we engage with our neighbors in community transformation, issues of injustice are exposed and brought out of darkness and into the light, furthering the work of transformation. Go here for more info on CCDA (Christian Community Development Association) >> and Illuminate >> 3. The Justice Conference![]() The Justice Conference June 3-4, Chicago, IL LIVE JUSTICE TOGETHER. Our vision is to serve the discovery of ideas, celebrate the beauty of justice, and foster a community of people who live justice together. Now, more than ever, people of faith need to come together to wrestle with the injustice in our world. This is the time. This is the place. Our vision is to serve the discovery of ideas, celebrate the beauty of justice, and foster a community of people who live justice together. The Justice Conference has emerged as a premier gathering for Christian leaders, justice practitioners, students, and learners from all over the world. We want to leverage the power of community and catalyze the work of justice globally, nationally, locally and personally. ow, more than ever, people of faith need to come together to wrestle with the injustice in our world. Go here for more information on The Justice Conference website >> 4. Movement Day (NYC)![]() Movement Day October 29, 2015 New York Hilton Midtown 1335 Avenue of the Americas New York, NY 10019 Movement Day is catalyzing leadership teams from the world’s largest cities to serve their cities more effectively by advancing high-level, city-changing collaborative partnerships. The Mission of Movement Day is to Cultivate Gospel Movements in Cities by:
Go here for more information @ the Movement Day website >> ![]() We do not typically approach the subject of evangelism and social action impartially, but with political, demographic, and religious preconceptions and biases. Opening up a conversation to re-assess the nature of evangelism is difficult, especially when social action and issues of poverty are injected into the discussion. The intent of Wasted Evangelism is not to debate the subject, or to review the history of the various positions regarding evangelism and social action, but to offer an exegetical and biblical theological approach to the question, Can social action be evangelism? It is important, nonetheless, to recognize there are barriers that can militate against an open discussion on the subject of evangelism and social action. For many, the meaning of evangelism is self-evident because of its association with “proclamation” activities (e.g., preaching, proclaiming, witnessing, etc.). Evangelism’s etymological relationship to the term “good news” (i.e., the evangel) can box one into defining evangelistic activity as passing on information, that is, to tell, preach, or share the news of Jesus Christ—that is, to evangelize. For many conservative evangelical Christians defining evangelism any other way causes the gospel (i.e., the news) to lose its meaning, robs the people of this important information, and diminishes the work of salvation in Jesus Christ. Evangelism’s strong association to the news of the gospel suggests to some that anything outside verbal, cognitive-based activities is a threat to the fundamentals of the faith. Additionally, those who have the highest interest in evangelism are often those least interested and least skilled in critical, theological reflection. Since evangelism is understood as a self-evident activity, rarely is the subject examined exegetically or evaluated theologically, but is usually consigned to matters of practical theology (e.g., missions, preaching, personal witness, church outreach programs, and church growth). (Meaning is often confused with application.) This, then, does not promote biblically relevant criteria to precede the discussion and, thus, limits the possibility of new, creative, and potentially sound understandings of biblical evangelism. Within evangelical circles, to advocate that social action can be evangelism is challenging, for such subjects as poverty and the poor are often relegated to the private sphere. Therefore, anything related to the public arena of rights, laws, and taxes or the confronting of social or governmental systems on behalf of the poor are often associated with the “social gospel” and the theologically liberal church. Although historically the church was deeply involved with issues of poverty, a “great reversal” took place between 1900 and about 1930. Evangelical fundamentalists turned away from their social responsibilities as a reaction against the social gospel that was perceived to be aligned with liberalism, which had diminished Bible infallibility and inspiration and weakened biblical views of sin, hell, salvation, and the deity of Jesus. When civic and political social concerns became suspect in the minds of evangelical academics and popular revivalists, social action responsibilities took on a minor role for much of the evangelical Christian community. Anything associated with the social gospel was considered a distraction and, to some, a betrayal to the fundamental essence of the gospel (i.e., the information, that is, the news of Jesus Christ). This history spills over into any contemporary discussion on evangelism and social action. There are also demographic barriers to an open discussion regarding the association between evangelism and social action. Over the last seven decades, people have been moving out of urban centers and into the suburbs, including Christians and their churches. The twin demographic forces of urban flight and suburban sprawl contribute to the evangelicals’ disassociation with issues of poverty and the poor. As a result, this social transformation helped reinforce a one-dimensional understanding of the gospel [see note below], which determines, for many, the nature of evangelism. Suburbanization of American society has moved much of the evangelical communities of faith outside populations affected by poverty. Rather than church communities promoting social action on behalf of poorer communities, the (upward) mobility of American families toward the suburbs demand that suburban churches serve a socializing and stabilizing function. Not a very likely set of social forces that will generate social change on behalf of the economically vulnerable hidden outside their neighborhoods and unknown within their circles of friends and acquaintances. The barriers reviewed here are not exhaustive, but are limited to those most relevant to the arguments and conclusions of the studies found in Wasted Evangelism. To overcome these barriers, these studies focus our attention to the text of Scripture, particularly the Gospel of Mark, as a basis for entering into a discussion on the biblical relationship between evangelism and social action. *From the "Introduction" to Wasted Evangelism. [Note] A one-dimensional gospel indicates solely a person/God dynamic relationship; whereas a multi-dimensional gospel includes the person/God dynamic and, also, creation/God, person/creation, and person/person. Wasted evangelism considers the multi-dimensional gospel more representative of a biblically sound narrative definition of the gospel. |
AuthorChip M. Anderson, advocate for biblical social action; pastor of an urban church plant in the Hill neighborhood of New Haven, CT; husband, father, author, former Greek & NT professor; and, 19 years involved with social action. Archives
February 2024
Categories
All
|
Pages |
More Pages |
|