Dr. Flappy-cakes is Staying in Colorado!

Congratulations to Dr. Brandon Fain, M.D. (soon enough, anyways), for gaining acceptance to University of Colorado Medical School in Denver. Now you can stay close to home and continue to cheer for your Broncos, Nuggets, Avalanche and Rockies. Congratulations, Bro.

Happy Birthday, Witless Brevity

Here's to many more years to come.

"Jesus Camp", Shame and Fundamentalism

I just watched Jesus Camp and one word sticks out for me: shame.

A lot of what was said I would agree with at some level, but for all the shame that was involved. I saw that shame in these children's tears. They internalized all the sin they were told was in them and in the world, and the it seems like it was that burden that caused the intense emotions that expressed itself as tears. They cried because they had been named as evil, and then told that it is their responsibility to tell everyone else they are evil. Shame is naturally evangelistic, and so it's not much of a stretch for these kids to easily become evangelists of this bastardized "gospel" of shame. When a person is consumed with shame, they cannot love, all they can do is shame others.

Speaking of shame, I don't want to vilify the specific people who were portrayed in this movie. Instead, I would like to ask broader questions about what should be taught to children, both in the church and in the home. Or, perhaps more foundationally, how is your theology different than that which was portrayed in the film (or is it?) and why? And what part do you think shame plays in fundamentalism as a whole?

Are you a charismatic (going to heaven), or a cessationist (going to hell)? An unbiased view on certain gifts of the Holy Spirit

For the past two weeks, my life has been smothered with the question: are you a cessationist or a charismatic?

It all started when I began to read one of my dad's books, Who's Afraid of the Holy Spirit? The first chapter deals with 11 theses on how cessationists and charismatics need to change. As a rough definition, cessationists believe that certain spiritual gifts brought on by the Holy Spirit (namely speaking in tongues, performing miracles, and faith healings) no longer exist (or at least are no longer at the will of one person) and died out after the last apostle died. Charismatics believe that all the spiritual gifts are alive and well and can be encompassed in one person. My dad is a cessationist. I am a cessationist (in as much as I have studied this past fortnight; the title was a stupid joke, not a mistake). Now, don't let me get you confused thinking that cessationists believe that healing no longer occurs, or that God no longer performs miracles. It is simply the idea that the Holy Spirit works through all of us, is occasionally prompted by prayer, and no longer gives these gifts to individuals to perform these things at will.

But, now is not the time for my take on this subject. I am currently forming my opinion on this subject and would like all of your input. I will answer any questions I can from my view point (seeing as I am the only cessationist I know in my age group). If you want, I can post some inputs from my dad. Also, I am going home in a couple weeks and sitting down to talk with him about the subject, so, if I can't answer stuff, I'll be sure to ask him. A good beginning point to think of is, if these gifts still exist, where were they during what is considered the second biggest event in Christian history (post resurrection), the Reformation?

Good Grief?

When confronted with grief, what do you do? I do what I think a lot of men do, I kill it or I run from it. Grief is not safe, it's not masculine; I've got to get away from it as quickly as possible. Diffuse it with a joke, or maybe with optimism. Or maybe with a sense of futility - I can't change it, so why should I feel it? But what am I so afraid of? And if you are with me on this, what are you so afraid of? What does a tear, especially in front of someone, cost you?

What if we followed in the footsteps of Christ? He was a man, a brilliantly strong man, but he was also called a "man of sorrows and full of grief." I don't think the two are mutually exclusive.

Maybe to truly be a man is to embrace your sorrow instead of hiding from it. Maybe strength is being able to feel, to weep and shed tears for yourself without shame. Maybe a good place to start is to grieve the fact that there is shame for a lot of men (myself included) when it comes to grief and, indeed, tears. Why should I be ashamed of my tears? Why should I be afraid to feel?

Cry, wail, tear your clothes, because our world has a really fucked up view of masculinity, and we have inherited it.

But what will we do with it now that it's ours?

An Attempt at Celtic Prayer

I move today
Towards the holy Father
Towards the loving Christ
With the gentle Spirit

Intellectually humbled,
As I seek to know
The One who is unknowable
As I seek to love
Three who are love
As I seek community
With the Holy Community

You seek me out Yourself
And make Yourself known to me
And make me to love You
And make for me a Holy Community

I cannot even take a step,
Without acknowledging
The goodness of the Creator
The salvation of the Son
The presence of the Holy Spirit
For your presence is all too real and close

I am surrounded by shrouded mountains
That testify to your hidden Glory
That, though often unseen, remain nearby
That, even under clouds, they Are

So Are You
Heavenly Father
Glorious Son
Beautiful Spirit

It is in Your hope that I move.

A deeper pursuit

So when we want to excel still more, when we desire to seek hard after God, what is our role? Where do our efforts come into the scheme of things? How do we surrender our desire to know God more intimately and let Him draw us in?

Where does discipline and focus, and self denial, sacrifice, etc... come into play?

How do we let go of our relationship with God and trust that He really means it when He says no one can snatch us out of His hand? How do we seek a loving God who is constantly loving us?
How does abiding in the grace freely given to us interact with the call to obedience and James' call to do? Ours is not simply a faith of good intentions, but one where faith leads to a freedom to choose to love God, leads us to action, leads us to pursue those good works prepared in advance for us to do (Eph 2:10), right?

Can we even assume we know the path to pursue after God, The God, the I AM? Are we idolizing ourselves when we place ourselves in a position of power in this relationship? Is our power simply how far we will let God come after us? How intimately will we allow God to reveal Himself to us?

Must we simply live in complete surrender and yet live every day surrendering even our efforts to know, love, and worship God? What the heck does it mean to live in complete surrender? What does laying everything at the foot of the cross look like?

How many sentences can I write without making a declarative statement?

Those are just some of my questions rambling around as I contemplate my relationship with God and how my desire for Him, my choices, my actions, my heart, my sin, His grace, His mercy, and His love each play a role. What takes the lead, who drives this relationship? How do I fall deeply in love with God and chase after Him, while letting Him do work in my heart and in my life?

I'm glad God loves me, and has a wonderful plan for my life. What's my role in accomplishing it? How do I be the man that God is shaping me into?

Can I ask anymore questions that come close to getting to the point but don't quite capture the heart level idea?

I'm really glad the Holy Spirit groans on our behalf with groans too deep for words. Sometimes I like to groan before God. Today is not a groan day though. Today is a good day.

long time no post

So it was relatively mafan (hassle) for me to convert over to this whole google driven thing, but now here I am, able to post once again on the board.

So many exciting things have happened in my life since I last posted. In brief, I'm staying here for a second year, being humbled greatly, learning how to live in grace, recognizing I can be very performance driven, realizing that comes from insecurity and a desire to prove myself, realizing I don't need to beat myself up for any of that because I live in Grace and God loves me unconditionally.

Learning to live in grace has meant learning to trust God. That's hard, and has hard things associated with it. For Abraham it meant setting Issac his sole son and heir on an alter tied up with a knife raised to strike. Can you imagine even at that point trusting that God would still fulfill His promises. The fear, the doubt, the questioning, but still acting and stepping out in faith. That's pretty amazing. I want to trust God like that. God I don't know how you're going to do this, but I trust that your way is the best way to do it. Whatever it is.

Anything that's been a lot of the big lessons I've been learning. I need to go, more on the exciting things happening in my life later...

Celtic Evangelism: Gospel Contextualized

This is a paper I wrote for the class I'm taking in Celtic Spirituality. I really like the material a lot so far, and so I just wanted to share a bit of it with you all.

A distinct flavor of Christianity emerged amongst the Celtic peoples in the British Isles as early as the third century (Newell, 1997, p. 8). In large part due to the geographical distance and isolation from Rome, as well as the tribal structure of their social system, the faith of these people managed to flourish apart from the Roman Imperial church. Their freedom from the empire’s way of doing church allowed them to develop practices in very imaginative ways, perhaps most remarkably in the field of evangelism.

The way the Celts did missions is perhaps best exemplified by the methods and person of St. Patrick as he began the evangelization of Ireland. Patrick was an aristocratic Briton and was reared in a heavily Romanized settlement in what is today northeast England (Hunter, 2000, p. 13). As a young man he was kidnapped and sold as a slave to a wealthy druid in Ireland. It was those years as a slave that enabled him to understand the ways of the Irish Celts many years later as the newly appointed missionary bishop to Ireland. From this position Patrick and his companions brought the Gospel message to Ireland using methods similar to those that would later be used by the Irish at an even grander scale to send missionary movements throughout the British Isles and Europe.

One aspect of Patrick’s approach to evangelism is the way in which he and his band of evangelists physically entered and encountered a Celtic tribe. Rather than entering with the expectation of conquering, Patrick approached the Celts humbly, asking permission to establish a community alongside that of the Celtic tribe in question. They would then live among the tribe and take up their language and many of their ways and customs, becoming a part of the community in order that they might be in a better position to love and serve them and communicate the Gospel.

The ways in which Patrick and his companions communicated the Gospel is perhaps the most important lesson of the Celtic Christian missionary movement: they did not seek to civilize the Irish so that they might become more like Romans, nor did they demand that the Irish do church the same way that the imperial church did, rather they knew the Irish people and their culture well enough to imagine the ways in which they might do church, and sought to convert them, not from Celts to Roman Christians, but from Celts to Celtic Christians. This idea might seem simple, but is actually quite profound.

They catered to the Irish peoples’ imaginative spirits and presented the Gospel in ways that probably seemed more natural to them and their vibrant oral tradition. He used the Celts’ love for paradox and rhetorical triads to dazzle them with the doctrine of the Trinity (Hunter, 2000, p. 20), and for their love of nature he showed them the Christian God of Creation. Thus the Gospel was communicated, not as a set of distant abstract truths that must be believed a certain way, but rather it was shown to the Celts in such a way that it likely felt custom tailored to them. Patrick, and later the Irish Celts themselves, seemed to hold that the Gospel is universally true and significant for everyone, but the way it will be understood is very likely to be particular and individual to a person or culture.

The Gospel, for the Celtic evangelists, is for all the nations collectively, but also uniquely for each individual nation or people group. This approach to missions is crucial for modern times as we seek to spread what might be perceived by some as a white western gospel to those who may be neither. The non westerner, who we may see as a barbarian (though we certainly wouldn’t say such a thing out loud), will very likely understand the Gospel in a very different way than we do in the American church. We are to be missionaries, not for the sake of propagating American church and culture, but for the sake of assisting in the realization of an indigenous church and culture. As Christ humbled himself by taking on flesh in order to dwell among us that we might know the Good News, so did Patrick similarly set aside his Roman roots for the sake of the communication of that same news, and we also should follow in their footsteps, forsaking our traditions, interpretations and practices for the sake of the Gospel.

Analogously, the church should interact uniquely with the westerners with whom we come into contact as well. Our task here seems to be largely that of convincing people that this Gospel is relevant to them in particular, even in our postmodern, post-Christian culture. So often it seems the church has come off as simple moral watchdogs that feel it is their responsibility to stop everyone from sinning, but if we claim that Christ is more than merely a really good moral teacher, we should be the same. Once again, like Christ and the Celtic evangelists who followed in his footsteps, we should seek solidarity living among the non-believers, not setting ourselves apart as clean in comparison the “heathen’s” uncleanliness, but rather we should, like the early Irish Christians, pitch our tents so to speak amongst the non Christians and live in solidarity with them.

We as disciples of Christ are called to take the Gospel to the nations – and next door as well – in a manner that does not destroy and smother, but rather in a way that redeems. Christ came into first century Jewish culture with the intent not to destroy but instead to fulfill that culture. The ancient Celts give hope for the church that this is a model of mission that is achievable, and also encouragement to seek to move missionally in that direction. The church in the modern period has much to learn from this group of creative, imaginative ancient believers.

Bibliography

Hunter, George G. III. The Celtic Way of Evangelism: How Christianity can Reach the West … Again. Abington Press, Nashville: 2000.

Newell, J. Philip. Listening for the Heartbeat of God: A Celtic Spirituality. Paulist Press, New York: 1997.

Sellner, Edward C. “Celtic Christian Spirituality: Intimations of the Future” from Spiritual Life Fall 1999 [pp 135-145].

What is the Gospel?

Tiffany and I had a really cool email conversation about the question, "What is the Gospel?" Instead of simply sharing with you what we came to, I thought it might be more interesting to open up that question to the WitBrev community at large and see what came together. No one is expecting anyone else to have the answer to this question perfectly ironed out, but I would be interested in hearing all of your working definitions. So:

What is the Gospel?